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The Science of Life and Living 


Author of The Measure of a Man,'' *'The Will to be Well;' 

^^ Library of Health^' ^^Neiv Thought Essays," ^^ Beyond the Clouds^ 

^'■A New Heaven and a New Earth," Etc. Etc. 








Copyright, 1901 
Copyright, 1910 



(Printed in the United States of America) 

Entered at Stationers' Hall 

London, England 

Published, April, 1910 

Part One 


Preface vii 

I. Three Planes of Development . . 11 

11. Good and Evil 27 

III. Elements in Character-Building . . 38 

IV. Breath Control 58 

V. Dependence and Independence . . 71 

VI. Psychic Development 82 

VII. Self-Expression 99 

VIII. Prayer and Its Fulfilment ... 110 

IX. Immortality 129 

X. True Dominion . . . . . . 145 

Part Two 

I. Practical Idealism 163 

II. Success 177 

III. Friendship 195 

IV. Equality of the Sexes 202 

V. Marriage 218 

VI. The Rights of Children . . . .231 

VII. The Truth that Makes Free ... 244 

VIII. The World Beautiful 254 

IX. The Religion of Life 270 

X. The Realization of Power. ... 283 



The prayer of the world to-day is for "light, 
more light." The mind of man is reaching out 
for a more comprehensive knowledge of the 
laws which regulate and control life. 

There is a wave of spiritual thought and feel- 
ing that is extending to the uttermost parts of 
the earth. While the ancient faiths are passing 
away, and man no longer accepts his religion 
because of the authority of any book or dog- 
matic creed, yet there is a new authority com- 
ing into life, such as the world has never 
known save in rare instances. 

The authority is the realized presence of 
God in the individual life of man. Where 
one feels with the heart, and knows with the 
mind, and is not in any way dependent upon 
any or all authority, the way of life is il- 
lumined by the light within. The kingdom of 
God is found as a conscious reality in the 
soul of man, and the individual soul becomes 
conscious of both dominion and power and 
rules its own kingdom. 

This little book is written with the fervent 
desire, on the part of the writer, to throw 



some light on the way of life ; or perhaps 
better still, to call into conscious existence 
latent powers of being that are resident in the 
soul of ''every man that cometh into the world." 
If it fulfils this object to one or to many souls, 
it has accomplished its mission. If it tends to 
make the burdens of life lighter by bringing 
new joy or hope into any life, it will more 
than repay the author for the time and labor 
expended in writing it. 

Faithfully yours, 

Charles Brodie Patterson. 

Note to the Seventh Edition 

"Dominion and Power" has been thorough- 
ly revised and enlarged, and contains seven 
new chapters forming, as the author believes, a 
book which will prove more comprehensive 
and profitable to the reader than the former 

The author desires to express his thanks to 
the Public as well as the Press for favors 
shown former editions and trusts that the pres- 
ent one may merit their continued approval. 



"The glorious creature laughed out even in sleep! 
But when full roused, each giant limb awake, 
Each sinew strung, the great heart pulsing fast, 
He shall start up and stand on his own earth; 
Then shall his long triumphant march begin; 
Thence shall his being date; — thus wholly roused. 
What he achieves shall be set down to him. 
When all the race is perfected alike 
As man, that is; all tended to mankind. 
And, man produced, all has its end thus far; 
But in completed man begins anew 
A tendency to God." —Browning. 

While the law of evolution, as explained by 
its discoverers, tends to clear up and make 
plain many phases and conditions of things 
hitherto unexplainable, there are yet number- 
less things shrouded in mystery. 

If we accept the law of the survival of the 
fittest as conclusive, we must consider Nature 
as being in one sense thoroughly heartless; 
that is, that natural law decrees the destruc- 
tion of all that is weak and the preservation of 
all that is strong. Yet for countless ages 


there has been a constructive work going on, 
having for its aim the perfecting of a habita- 
tion for Hving creatures, beginning with the 
tiniest conceivable — each habitation becoming 
ever more complex and complete ; hence, what 
we see in the phenomena of growth is 
not the destruction of life at all; it is the 
destruction of imperfect form, in order that 
the inner living entity may begin anew the con- 
struction of a more ideal body. This process 
continues until each form is complete and 
perfect, when a new type is evolved, because 
there is mind-action in even the very lowest 
forms of life. When nourishment is required 
there is intelligence enough to draw, or to 
cause the entity to reach out after, the needed 
sustenance ; and if Nature has not provided the 
means of locomotion, the latent powers of the 
creature are then forced into activity. I be- 
lieve the time is near when the scientific world 
will perceive that the law of evolution is not 
sufficient in itself to explain the why and 
wherefore of life in its varying conditions and 
forms, and that the so-called law of natural se- 
lection will have to be discarded and another 
substituted that will not work injury to the 
law of evolution, but explain it more fully: a 
law that will take into account a supreme In- 
telligence seeking manifestation through a 


multiplicity of ideals ; a law that will demon- 
strate that the ideal is always first and the 
expression of it last. The law of evolution 
deals with effects, at no point entering the 
realm of causation. The higher law, of which 
evolution is but the outer expression, will only 
be understood when we go to the fountain-head 
of things — when we seek knowledge of causes. 

Knowledge coming to us in this way will 
give the real key with which to unlock the 
secrets of the external world. The one who 
would know must begin with causes, and 
through them explain effects; the law of in- 
volution first, the law of evolution last; the 
Immanent God, the Indwelling Spirit, the Ideal 
seeking expression. When John the Baptist 
^aid, "God can raise up of these stones chil- 
dren unto Abraham," he did not mean an ex- 
ternal power, but an infinite and eternal En- 
ergy pulsating even in the very stones. This 
is not a dead universe, but one that throbs 
with life from the very heart to the circum- 
ference. The universe lives and moves and 
has its being in God. 

Our knowledge of earth-life is not eternal 
knowledge. It pertains to temporal things. 
Through its right application, however, we are 
enabled to develop the knowledge that is latent 
within each of us. This is not accumulated 


wisdom, but rather the potentiahties of soul 
and mind. The enduring qualities of human 
life pertain to the soul. 

In the first place, let us consider the ideal 
man as a spiritual being, animated by the 
spirit of God, controlled and directed by a 
divine intelligence — the microcosm, the very 
image and likeness of God — in whose life is 
contained an infinity of possibilities reaching 
from the lowest earthly conditions to a reali- 
zation of oneness with God ; from conditions 
wherein sin, sorrow and sickness weigh down 
and burden the life to that absolute sonship 
wherein the soul triumphant has dominion and 
power over all things. We may not postu- 
late the ''birth" of the soul, but we can trace 
its history through its earthly pilgrimage. 

Altho the spiritual man is first in reality, 
yet, when we come to deal with man from 
the phenomenal or the evolutionary point of 
view, we must necessarily begin with the 
physical or animal man — the animal that is 
more subtle than any beast of the field, be- 
cause this. man is in reality the summing up 
of the whole animal kingdom. He is also the 
epitome of all the intelligence that controls 
and directs the animal kingdom. 

Every characteristic found in any of the 
lower kingdoms can be found in man, so that 


when man looks out on the visible world about 
him he is looking on a picture of what he is, 
or what he has been ; there is absolutely noth- 
ing that has not its correspondence in his 
own conscious life. 

In the purely physical stage of development, 
man to a very great degree is governed by the 
same law that controls and directs the life of 
the animal. If he conforms to the law of this 
lower plane, he is comparatively well and hap- 
py. It is not as yet essential to his well-being 
that he have conceptions as to his relations to 
God and humanity. Moderation and temper- 
ance are, however, qualities necessary for his 
physical health. If whatever mind he has de- 
veloped is comparatively free from the pas- 
sions of anger, hatred, and strife — if the life is 
in a state of control, so far as it has developed 
— it makes no difference whether religious 
ideas have as yet found place in his mind. 
Obedience to this law of moderation in all 
things brings health and happiness as a natural 
result. The requirements for this plane of 
development being so few and simple, more 
people are found here well and strong than on 
the higher and more complex planes. From 
him to whom little is given, little is required. 

At this stage of life, instinct (it can hardly 
be called intuition) is the guiding factor rather 


than thought or reason. But even at this early 
period in man's life a higher consciousness is 
demanding recognition. There is something 
pressing from the center of his being that can 
not and will not be ignored. Dim tho it 
may be at first, as time goes on it becomes 
more and more a controlling and directing 
force. Instinct gives way to thought and rea- 
son, and man enters the second plane in his 
evolution. A new world is opened to his vi- 
sion, and the work of reconstruction is begun. 
I would not be understood as saying that any 
marked change takes place at any given mo- 
ment, because in all probability the change is 
a gradual one. It may be like the bud that 
has been swelling for days, or even weeks, 
when, lo ! in the twinkling of an eye the blos- 
som is unfolded. Doubtless there is a time 
when man first realizes the consciousness of 
a thinking, reasoning power as something dis- 
tinct from and even superior to the sensuous 
animal life. He now finds himself between 
two planes of existence. The things that ap- 
peal to him from the purely physical side and 
the appeal that comes to him from his dawning 
intellectual powers cause a conflict that never 
ceases until the spiritual supremacy in life is 

It is really at this stage that a distinct sense 


of what is termed good and evil enters man's 
consciousness. In the light of the new de- 
velopment, desires and habits acquired on the 
lower plane are looked upon as hindrances to 
intellectual progress. The struggle between 
living a new life and dying to the old one has 
begun, because life on this phenomenal plane 
of existence is one of constant change; the 
things that we live and believe to-day pass 
away, and behold ! on the morrow a new order 
— for men "mount on stepping-stones of their 
dead selves to higher things." Not that the old 
has been evil, but with the coming of the new 
there is a larger interpretation ; new ideals en- 
ter the mind, and failure to live up to these 
higher ideals constitutes sin, or lack of con- 
formity to one's knowledge of law and order. 
Every new and larger ideal of life brings with 
it increased responsibilities, and the failure to 
meet these responsibilities brings about a state 
of mental unrest and dissatisfaction which in 
turn finds expression in the physical organism 
— first producing weakness, then disease. 

We must regard man as a unit. The soul 
is not separate or distinct from mind, for mind 
is its offspring — the something wherewith it 
becomes related to the phenomenal universe, 
as the body is, in turn, related to mind. What 
the mind thinks the body becomes, and when 


the mind thinks its noblest and truest thoughts 
of life the body responds by giving external 
expression to those thoughts. Mind is related 
to life in two ways ; we might say that it stands 
between the phenomenal universe on the one 
hand and the unseen world of causes on the 
other. In the first stages of its development it 
turns almost exclusively to the outer, believ- 
ing that reality is to be found there, as well 
as everything needful to satisfy its life, having 
as yet little if any knowledge of the spiritual 
force or power that gave it being. We now 
have what might be termed the carnal mind, 
or the mind not yet illumined by the indwelling 
spirit. We can not look to the purely spiritual 
side of life from the animal plane, and account 
for success or failure from that point of view ; 
but we must go right to the physical — to man's 
sense-nature — to find the determining point. 
Take two individuals, then, in whom the sense- 
nature is equally developed, and who possess a 
perfect development of the animal functions. 
We find in one case a degree of moderation — 
that is, a certain amount of temperance in the 
use of material things — which is missing in the 
other. Again, we find that one has a degree 
of perseverance that is not possest by the 
The purely animal quality known as instinct 


is not a much higher attribute when manifested 
by man ; but when man accepts the guidance 
of his instinct he is led into the right course 
of action. When a man tries to do a thing, 
and persists in the effort even after repeated 
failures, his success is inevitable. It may at first 
seem very difficult, yet his instinct forbids dis- 
couragement. On this plane of existence we 
find men who are most successful — who de- 
velop and express genuine power because they 
follow its true lines. 

Even on the physical plane, therefore, we 
find that the man who uses both moderation 
and perseverance accomplishes more than the 
one who is lacking in either of these qualities. 
Little by little, the man who uses moderation 
in all he undertakes — who perseveres and keeps 
firmly in mind the thing he wishes to accom- 
plish — is certain to succeed. Moreover, because 
of the concentration of his force, he is be- 
coming strong mentally and physically, for 
mental strength is manifested in and through 
the physical. The other sort of man becomes 
weaker each day instead of stronger, and 
finally Nature abandons the attempt to 
utilize his powers in her economy. We say 
that a tree is cut down because it encumbers 
the ground. This means that the life that has 
come into existence has not used its intelli- 


gence to its fullest capacity; that it must go 
out of its physical form and later begin the 
work of construction anew. Some people are 
spiritually lazy, others are mentally lazy, and 
some are physically lazy. We can not feel 
strong nor equal to the duties to which we are 
assigned if we are victims of laziness — a con- 
dition that always results from failure to use 
power in the right way. 

Let us examine the result of the right use 
of power on all three planes. We can trace 
the operation of the evolutionary principle in 
all forms of life, from the lowest creatures 
known to science up almost to the manifesta- 
tions of divinity; hence, we should be able to 
discern the reasons why evolution should take 
place. We are born with certain appetites and 
desires ; also with instincts and a degree of in- 
telligence that knows how to use those qualities 
in the right way. Some people say that the 
sense-nature of man is not good, and that it 
must be overcome or represt; others insist 
that the intellectual side of man's being is of 
no consequence — that the spiritual side alone 
is important. Yet the fact remains that every 
phase of man's life — from the lowest sense 
plane to the highest spiritual plane — is a vital 
factor of his being; but its beneficence is de- 
pendent upon its right use. 


We know by instinct that it is essential to 
our growth that we should construct in one 
way or another. After a time, through this 
effort, comes the development of intellect, by 
which man has power to think and reason. 
The physical should always be subordinate to 
the intellectual; for to the degree that man 
is intemperate in the indulgence of his passions, 
his mental force is reduced. 

Man knows that as he perseveres he suc- 
ceeds. He knows also that, as he thinks clear- 
ly, concisely, and logically, he accomplishes his 
undertakings. Now, the mentally strong man 
will bring his force to bear on one thing at 
a time, not on many things at once. Thus 
will he become truly constructive. 

Besides the virtues of concentration, moder- 
ation, and perseverance, there are certain moral 
and ethical questions that aifect the problem 
of life, and only as man considers them in 
their true relations can he hope to generate 
the highest power. He knows that aside from 
all thought of spiritual development, his mind 
is at peace only when he feels and acts justly 
toward others. He is endowed with a sense 
of justice, and only as he expresses it is his 
mind strengthened; for if he cultivates the 
habit of injustice, inharmony enters his mind 
and thus weakens his mental capabilities. Or, 


again, upon this plane of being he may be in 
danger, by an extreme cultivation of his men- 
tal faculties, to look upon his mind with its 
powers of thinking, reasoning and forming 
judgments as the highest attribute of his being. 
It is at this period in his life that he formulates 
creeds and becomes dogmatic in his religion. The 
thought of "justice" is a predominating one — but 
that justice is not always tempered with mercy. 
The most cruel things the world has ever 
known have not come from the man on the 
physical plane, but from the intellectually 
developed man, whose life was barren of love 
for humanity. Men who thought they were 
doing the will of God have perpetrated crimes, 
in the name of religious creeds, too fearful to 
contemplate. The intellectual plane of devel- 
opment is the great plane of unrest, of cease- 
less activities. More mental and physical dis- 
turbances occur on this plane than on either 
the physical or spiritual planes. On this plane 
man's desires become multiplied and the mind 
is never satisfied. Each gratified desire brings 
another want to take its place. The accumula- 
tion of knowledge does not bring contentment ; 
in fact, it becomes rather a burden. We may 
acquire all possible knowledge of the outer 
life and yet be deficient in wisdom, for wis- 
dom and knowledge are not the same; but 


when they are combined the individual puts 
the knowledge he has to practical use. It is 
only through the right use of our knowledge 
that we become strong. When we utilize our 
possessions in the right way, greater posses- 
sions are acquired ; thus do we learn the true 
secret of power. Many people think that if 
they half starve themselves, or if they live on 
certain kinds of food, or if they do or abstain 
from doing certain other things, they will bring 
about conditions that will tend to develop spir- 
ituality. But if one is right within he will do 
everything right without; that is to say, a 
man that is pure in heart will be clean and 
whole in body. 

We need power on the physical plane; we 
need power on the intellectual plane, but most 
of all we need power on the spiritual plane, 
for when we consciously enter the realm of 
spirit, our old life-methods are entirely sup- 
planted by the new. It is the spirit within us 
that contains the transforming power; the 
outer is but the instrument of the inner entity. 
Let us cease the useless effort to relate our- 
selves to the outer world — to people we think 
can aid us, or to things that we feel have 
benefited us — and let us seek that which shah, 
bring the real abundance of life. Everything 
of value is within the realm of spirit, and we 


can get therefrom whatever we wish. We must 
get mental and physical health in the right 
way — through the recognition and develop- 
ment of our soul qualities. The man who fully 
realizes that he is living and moving in God 
can never express disease, because he has 
passed from under the "law of sin and death" 
(the law we ourselves have made), and has 
now come under the law of the spirit of 
life, which gives freedom from all nega- 
tive conditions and makes for health and 

He has come to see the light that has been 
shining in the darkness : the light that is to 
enlighten every man that cometh into the world 
— that light which is a spark of the divine 
Presence in the life of man, which must even- 
tually become a living flame. From the very cen- 
ter of being, the soul attributes of faith, hope 
and love are pushing outward, demanding rec- 
ognition. These qualities can not be imaged 
in the mind; yet, beautifying and uplifting, 
they lend tone and color to every thought pic- 
ture, until earthly things stand revealed in 
heavenly glory. This is the coming of the 
kingdom of God on earth — the transmutation 
of the self-will into the divine will, where man 
realizes his at-one-ment with God. 

From the altitude of the spiritual plane, 


everything is seen in a new light; old things 
have passed away, and, behold ! all things have 
become new. The law of evolution has ceased 
to act, and the soul has become a law unto 
itself. The soul stands revealed as the image 
and likeness of its Creator; not a physical 
image, not a mental conception, but a spiritual 
consciousness endowed with divine faculties 
that shape reason, control thought, and perfect 
the physical organism. "For if the spirit of 
Him who raised up Jesus from the dead dwell 
in you. He that raised up Christ from the dead 
shall also quicken your mortal bodies by the 
spirit which dwelleth in you.'' 

It is only from this plane that man perceives 
the unity of life ; that he realizes that all life 
is one; and that he ceases to resist what is 
termed the ''evil" of life and sets his face 
stedfastly toward the accomplishment of every 
undertaking through the power of good. He 
has risen above the turmoil and strife, so that 
while seeing them he is not affected by them ; 
not that the heart has lost sympathy for the 
sorrow and distress existing on the other 
planes, but that a new consciousness has come 
which discloses the fact that all things work 
together for good. Sorrow and pain seem very 
real while one is passing through them : they 
are signals of distress showing a lack of ad- 


justment, but they are not real or permanent 
conditions in the life of man. "The suffering 
of the present time is not worthy to be com- 
pared with the glory which shall be revealed 
in us." 



"It was not strange I saw no good in man. 
To overbalance all the wear and waste 
Of faculties, displayed in vain, but born 
To prosper in some better sphere: and why? 
In my own heart had not been made wise 
To trace love's faint beginnings in mankind. 
To know even hate is but a mask of love's. 
To see a good in evil, and a hope 
In ill success." — Browning. 

"Nothing is foreign; parts relate to whole; 
One all-extending, all-preserving Soul 
Connects each being, greatest with the least; 
Made beast in aid of man, and man of beast; 
All served, all serving; nothing stands alone; 
The chain holds on, and where it ends unknown. 
Has God, thou fool! worked solely for thy good, 
Thy joy, thy pastime, thy attire, thy food?" — Pope. 

"Light is positive and radiates. Darkness is negative and ab- 
sorbs. One is powerful, the other powerless. 

"We underestimate the power of good. 

"So with good and evil. 

"We exaggerate the power of 'evil.* 

"Evil is the weakest thing in life. It is a mirage, a temporary 
appearance only, and contrary to all the tides and currents of the 

"Good has all the forces of the Infinite behind it. 

"Its power is incalculable. It never fails." 

— Charles B. Newcomb. 

At the very outset of life man is confronted 
by the greatest of all mysteries : the problem 
of good and evil. Within this problem is con- 


tained the solution of all the lesser questions of 
life that vex and perplex the mind. It is not 
only this problem that is the first thing to de- 
mand man's attention, but when he has solved 
it the world and the things of the world have 
lost their hold on him forever; for he has risen 
triumphant over sin and death ; so that we 
might say that his solution is the Alpha and 
Omega of all the wisdom of the world. 

In the first stages of man's life begins the 
personification of good and evil, and he has 
many gods. Whatever affects his life in a 
beneficial way becomes a god of good ; what- 
ever has harmful effects, becomes a god of 

In his worship of the gods of the good, the 
qualities corresponding to those he worships, 
come into a living existence in his own nature. 
In the same way the attributes with which he 
endows his gods of evil, find expression in his 
own life. He is thus constantly between two 
forces ; one making for good and the other for 
evil ; the one calling out for love and reverence, 
the other, hate and fear. 

As he allows his mind to come under the 
sway of the one or the other, so his whole 
life is influenced and he becomes what his gods 
are. As his knowledge increases, the number 
of his gods decreases, until at last he has but 


two — a god of good and a god of evil; but his 
state is no better than before. The many per- 
sonaHties of the past have resolved themselves 
into the attributes of these tv^o gods. At the 
very heart of man's life is the divine ideal 
which is eternally stedfast, which knows 
naught of anything save good. To some de- 
gree he is conscious of this; and instinctively 
he places the evil of life outside himself so, 
when he is guilty of any evil thing, he attrib- 
utes it to the influence exerted over him by 
the god of evil. He shifts the weight of re- 
sponsibility from his own shoulders, and the 
devil is made the scapegoat for his sins. When, 
however, he conforms to his higher ideals of 
good, he attributes this good to himself rather 
than to any external being. 

The reason for these two conditions might 
be summed up as follows: There being no 
evil at the heart of life, it follows that evil 
must be external to the life; therefore, the re- 
sponsibility of evil-doing must be placed else- 
where. But the sense of good being an innate 
quality of the life does not require any exter- 
nal being to account for it. Evil does not 
reach further back than the imaging faculty 
of the mind of man, and it comes from man's 
failure to comprehend the true relation of 
things in Hfe ; it comes from man's inabiHty to 


grasp the unity of life ; it comes from partial 
vision and undeveloped knowledge, wherein 
things are seen not as they are, but rather as 
they seem to be. There is a law of contradic- 
tions which governs the true knowledge that 
distinguishes between the real and the unreal ; 
a law which eventually makes clear that "all 
is of God that is or is to be, and God is good." 

The tree of the knowledge of good and evil 
shows us that the reality of good is only made 
evident to us through that which contradicts it 
— evil; that evil is not something in and of 
itself, but rathe, the dark background which 
brings out life's perfect picture; that it has 
only power as we believe in it and give it 
power; that it is the absence of light and of 
knowledge. Just as darkness is the absence 
of the light of the sun, so evil is the absence 
of the knowledge of the law of God, and ex- 
ists, as darkness exists, not as a reality, but as 
an unreal something which shall pass away be- 
fore the coming of the light of truth. 

No matter at what point on the surface of 
life we start, no matter how evil a thing may 
seem to be, in the final analysis of the under- 
lying thought or motive we find nothing but 
good. Good may be diverted into wrong chan- 
nels, and so fail in positive expression. When 
the ideal is not perfectly exprest, as the law 


demands it shall be, the perverted good be- 
comes apparent evil. Because of perfect law 
and order throughout the universe, any failure 
on the part of man to bring his life in accord 
with this law and order violates his intuitive 
recognition of the harmony necessary to his 
well-being, and results in a discordant condi- 
tion which is termed evil. Let us hold clearly 
in mind this thought : Everything is good. Let 
us consider the universe as a perfect whole com- 
posed of many parts, each part having its per- 
fect office. When, however, a part is made to 
do duty for other than that for which it was 
intended, the law is violated and an element 
of friction and discord is engendered, which 
constitutes what is termed evil. Some time it 
will be recognized that whatsoever man does 
which results in harmony and peace of mind 
is in reality the fulfilling of the law. It makes 
no difference one way or the other what the 
conventionally minded think, harmony is, after 
all, the key-note of existence. 

In the life of man there is a constant process 
of development, each stage being perfect with- 
in its Hmitations, just as the unripened fruit 
is perfect in so far as it has developed. To 
the more highly developed mind, when there 
is knowledge of law and order, looking back 
on the stages below and failing to find knowl- 


edge equal to its own, it conceives such con- 
ditions as being wicked or evil. 

Shakespeare uttered a great truth when he 
said there is nothing either good or bad, but 
thinking makes it so; and Paul a still greater 
one when he said he was persuaded that all 
things are good, but to him who thinketh a 
thing to be evil, to him it is evil. At every 
stage in the development of man, wherein there 
is lack of knowledge and conformity to law, 
such development is brought about through 
many and varied experiences and these cause 
sorrow of mind and pain of body. If man can 
not see and choose the higher way, there re- 
mains no other way for his purification save 
through the fire which burns out the dross of 
life. While passing through the experiences 
needful to the working out of his salvation, and 
failing to see the good, he looks upon his trials 
and sufferings as being evil. 

There are no mistakes in God's plan ; God 
did not make some people good and others 
evil, neither did He foreordain some to ever- 
lasting life and others to everlasting death. His 
perfect thought is wrapt up in every soul, and 
there is nothing that can nullify it. 

Man is not good or bad; knowledge and 
right use of mental faculties tend to make him 
harmonious. Lack of knowledge and conse- 


quent disobedience of law result in discord so 
that the chords of life are not harmoniously 
played. But as with the musician, experience 
and practise make perfect. Whether a man is 
consciously and actively engaged in discover- 
ing and conforming to law and order, or 
whether his eyes are blinded to the light, the 
force of life pressing outward from the cen- 
ter brings with it unfoldment of innate qual- 
ities. Where consciousness of the truth of 
this exists the real joy of life comes through 
the knowing and the doing. 

In our study of good and evil, we must ap- 
proach it from still another standpoint ; that is, 
that every inner ideal is seeking outward ex- 
pression, and in this effort there is the resist- 
ance which one form of life offers to another. 
In the great economy of life up to a certain 
stage in the development of man resistance 
seems to be a necessary qualification to growth. 
When the resistance becomes too great, growth 
is thwarted; when there is little resistance 
there is comparatively little mental or physical 
development. An illustration of this may be 
found among the people who live in the frigid 
zone where the outer resistance is so great 
it becomes a struggle to maintain physical ex- 
istence, and the sensibilities of the people are 
blunted, while in the torrid zone, where phys- 


ical existence is so easily maintained, there Is 
a consequent sluggishness of mind and body. 
Only in the temperate zones do we find the 
more perfect development which comes from 
resistance being neither too great nor too little, 
showing us that between extremes man finds 
his point of balance. The balance on one plane 
differs from the balance on another. 

The resistance and competition on a lower 
plane, when transferred to a higher plane, 
would no longer prove beneficial ; so the law 
of resistance, as understood by the physically 
and intellectually developed, would make way 
for the law of non-existence, when man un- 
folds to a knowledge of his true relationship 
to God and man. One might ask. Does the 
law of God change? No: the law is eternal 
and unchanging, but man's perception of it 
changes. At one stage of life we are only able 
to perceive the most external manifestation of 
law, so that it seems to be physical in its in- 
ception and action. At another stage, thought 
and reason reach a still higher conclusion. Law 
here has its beginning in mind and its mani- 
festation in the material ; but in both cases 
there is failure to recognize the perfect law, 
for sin, sickness, and death continue to be real 
conditions rather than conditions which have 
an existence that passes away with the coming 


of the fuller knowledge of the law of the spirit 
of life which frees from sin and death. 

In reality there is neither sin, sickness, nor 
death. God's law can neither be broken nor 
set aside, and when man knows this of a very 
truth then will come the real freedom of Hfe. 
The belief in the personal self is one of the 
causes of much of the seeming evil of the 
world. The thought of personality separates 
man from God and from his fellow man, and 
personal existence and well-being become the 
leading motives of life. This condition gener- 
ates selfishness and the many evils which flow 
from it. If we could know that there is no 
separation from God or man in all the great 
universe, that God is in all, that life is in 
all, that man is one with the Source of his 
being, that men are as closely related to one 
another as they are to God, that we are noth- 
ing apart from God, that one's neighbor is 
himself, the thought of personality would fade 
from our minds forever. 

Selfishness is the greatest devil one has to 
contend with in life. It not only retards one's 
own progress but also stands in the way of 
the development of others ; in that whatever 
one habitually feels or thinks is constantly act- 
ing upon the lives and minds of others, helping 
to generate similar conditions. The selfish 


thought and feeling can go out from one who 
indulges in it adding to the density of other 
minds who to some degree are living selfish 
lives. Our thoughts can become imps of dark- 
ness or angels of light — just as we choose to 
make them. False thoughts and false emo- 
tions engendered by selfishness are the seeds 
of sin and sorrow, disease and death. The 
one, however, who lives the unselfish life is 
through such living protecting himself from 
all adverse influence, for selfishness can no more 
enter the mental atmosphere of an unselfish 
person than darkness can come while the sun 
is shining. Selfishness is the father of lies, 
whose place is in the outer darkness. Nothing 
is ever gained by a selfish person, save the 
experience which leads him in the end to see 
how unprofitable selfishness is and the neces- 
sity of leaving it behind him. As one presses 
forward in his quest of light and truth, the 
life becomes a constant overcoming, wherein 
all the shadows and unrealities are left be- 
hind; one wherein all that is partial or incom- 
plete becomes whole and complete and the 
knowledge of the real self comes: then all is 
changed and our thoughts, inspired by our 
deepest feelings, become messengers of light 
and life and love to bless and do good to all. 
All the evil is gone: God and His Creation 


is all there is and man is at-one with God and 
his fellow man. 

To the pure in heart all things become pure. 
When man looks with God's eyes on the world 
about him, he will pronounce all things good, 
he will know that from first to last all things 
have been working together for his perfect de- 
velopment, and that God's law when fully un- 
derstood is the law of love. Having thus risen 
to a knowledge of the true law, the real inherit- 
ance of life is made known : that we are sons of 
God and joint heirs with Christ, that we have 
passed from death unto life into the glorious 
liberty of the sons of God. 



"Will faith ever remain unscientific, will science ever remain 
uninspired? Faith cures disease, causes energy, clears the under- 
standing, conquers men, gives the losing cause its final triumph. 
Faith as a law of scientific investigation has not been cultivated, 
and science as a method of divine inspiration has not been pur- 
sued. Will no one teach us the law of the wisdom of true spiri- 
tuality?" MOZOOMDAR. 

"Slave to no sect, who takes no private road. 
But looks through Nature up to Nature's God; 
Pursues that chain which links the immense design. 
Joins heaven and earth, and mortal and divine; 
Sees that no being any bliss can know, 
But touches some above, and some below; 
Learns from this union of the rising whole, 
The first, last purpose of the human soul; 
And knows where faith, law, morals, all began, 
All end, in Love of God, and Love of Matu." 

— Pope. 


What we are is the result of what we have 
thought. In the process of evolution thinking 
may have covered a vast period of time, nev- 
ertheless thought shapes the protoplasm as 
well as every other form in the ascent of 
life until in the fulness of time the body of 
man becomes the outward expression of that 



which he has thought himself to be. Mind, 
intelHgence, thought, are in all things, even 
from the least to the greatest; thought in it- 
self is only the instrument which shapes all 
form; the real substance of life is faith. Take 
away the element of faith and thought ceases 
to be creative. To the degree that faith enters 
into the life, man becomes a creator. In thor- 
oughly intelligent character-building we must 
consider the relative value of everything en- 
tering into the plan of life in order to get per- 
fect results. 

Faith may be said to be the foundation- 
principle in the life of man; through it we 
become consciously related to God. From faith 
were the mountains made and by faith shall 
the mountains be removed. There are no ob- 
stacles in life which are not leveled by the 
power of faith. Faith is the real substance of 
life and love is the only law to which faith 
must conform. We lay an eternal foundation 
when we accept love as the law and faith as 
the substance of all things. There is no law, 
there is no substance, apart from love and 
faith. The recognition of this makes man one 
with God, giving him dominion and power over 
all things. 

Many have thought faith a state created by 
the mind, something we could add to or take 


from, but the mind is not its author. The 
mind may throw wide the door and invite 
faith to enter and flood the outer life. When 
this takes place man can accomplish in the 
outer world whatever he wills to do. A New 
Testament writer tells us of the wonderful 
works done by the great and holy men of Is- 
rael through faith. When we realize its im- 
portance and absolute necessity to our well- 
being, we should desire it fervently and seek 
it diligently. The influx of faith is dependent 
very greatly on its use ; only as we use it 
in accordance with its law does the supply 
equal the demand. The real development of 
character comes through the mind's use of 
faith, and through its influence the mind be- 
comes positive, and is no longer lost in a sea 
of doubt. 

Thought is like the Galatea of Pygmalion, 
while faith is the principle which animates and 
gives life. Bring the animating principle into 
everything you think and everything you do, 
and your every work will become instinct 
with life. The great pictures, the great 
music, the great statuary, the great po- 
etry, and everything that has been great 
in this world, has been great only be- 
cause of the faith put into the work. 
Everything which endures, endures because of 


faith. Let us desire, let us pray, that in all 
things we may have faith. Doubt saps the 
very force of life, and in a spirit of doubt we 
can accomplish no good thing. In the spirit 
of faith we put our hope and trust in God, 
the mind's thought pictures become clear, there 
is perfect fearlessness, and every faculty of 
mind functions in the way it was intended from 
the beginning. 

We make our lives complex and hard to live 
by departing from the great essential things of 
life and living in the non-essentials, but we can 
be what we will to be, through love and faith. 
Character-building is not making something 
out of nothing, but it is the right use of the 
talents with which we are endowed. We do 
not build character through or by the exter- 
nal knowledge of life. The real fountain of 
wisdom has its source in the secret places of 
the Most High, "whether there be tongues, 
they shall cease ; whether there be knowledge, 
it shall vanish away"; but wisdom, the word 
of God in the life, shall endure forever. 

Let us learn to be thoroughly consistent; 
let us see that the law in its action discloses to 
us an evolution from within rather than an 
accumulation of knowledge from without. 
Faith is the great vitalizing force of the uni- 
verse ; it heals the sick, gives sight to the blind. 


it is more real than anything "sVe can see or 
touch. Faith is not belief. Without faith, 
works are dead, yet the real manifestation of 
faith becomes evident through works. In char- 
acter-building we require faith in God, in man, 
and in ourselves, as well as in whatever we un- 
dertake. If we are lacking in faith life becomes 
a failure ; abiding in faith, all things tend to- 
ward success. Some time the importance and 
value of faith in the life will become so thor- 
oughly understood that doubt will have no 


"Auspicious Hope! in thy sweet garden grow 
Wreaths for each toil, a charm for every woe; 
Won by their sweets, in Nature's languid hour. 
The way-worn pilgrim seeks thy summer bower; 
There, as the wild bee murmurs on the wing, _ 
What peaceful dreams thy handmaid spirits bring! 
What viewless forms th' ^olian organ play. 
And sweep the furrow'd line of anxious thought away." 

Faith and hope are so closely related, it is 
difficult to speak of one as apart from the other. 
Hope has an important office in life, for it is 
the foundation on which faith builds; there 
can be no living faith without hope. It is be- 
cause we know in part that we have hope for 
still greater things. Before the spirit of hope, 
gloom and doubt must pass away; hope tends 
to clear, and improve the mental vision, and 


rest comes to the mind because of its presence. 
All the pessimism of the world has never had 
the tendency to make man better, and we 
know that happiness is as far from pessimism 
as the North Pole is from the South. With the 
inner realization of hope will come an outer ex- 
pression, which in itself will be a gospel of 
joy and glad tidings of peace and good-will, 
giving hope and courage to others. 

Life is one eternal round of progress; in its 
spiral motion, one height reached discloses still 
another, making hope an eternal factor in man's 
development. Hope is a never-failing spring; 
from it we drink the waters which quench the 
thirst occasioned by the unrest of doubt and 
despair. Let us learn to place our hope and 
trust in the Eternal Father who brought us 
into existence — that Father who has cared for 
us and has given to us of every attribute which 
He possesses; given them to us that we may 
use them to become His representative on this 
earth. Let us learn to be hopeful in all things, 
knowing that whatever comes to us brings a 
lesson that will work for our good and profit. 
Under seemingly the most adverse circum- 
stances, hope is to be found if we seek it, and 
it will aid us to overcome all difficulties. Live 
in the spirit of love, let hope do its perfect 
work and let the faith which is in thee be 


the substance from which the whole life is 


"There's no good of life — but love — but love; 
What else looks good is but some shade flung from 

love — 
Gilds it — gives it worth." 

It is not possible to understand in our minds 
the nature of God-love. In our souls we may 
feel and know, but language is dumb when we 
try to express through spoken words the ful- 
ness of love. For oft are we deceived by its 
counterfeit, emotion, which is awakened by 
some external influence brought to bear on 
the mind. We may rest assured of the fact 
that no element of selfishness enters into di- 
vine love, that jealousy is no part of it. Love, 
like the air we breathe, is universal; it is in 
us and we are in it, and yet we may be blind 
to its influence. It is God ever present with 
us, even tho we are unaware of the Presence. 

Love is the fulfilling of the law. Where one 
consciously abides in love there can be no 
thought or act contrary to law. It is the law of 
the spirit of life which makes us free from the 
law of sin and death. He who lives in this law, 
abides in the shadow of the Almighty ; no evil 
thing shall befall him, for love taketh no ac- 
count of evil, there being no sense of separate- 


ness in love. Evil comes into the life of man, 
because of his thought of separateness from 
God. Love is the eternal sunshine of life, and 
to one living in that sunshine, there can be 
no darkness. Under its influence the external 
universe radiates a heavenly beauty, and per- 
fection is everywhere apparent. Where love 
is there is kindness ; where love is every thought 
becomes a perfect deed. 

Love is the pearl of great price, and its pos- 
session includes all else. Love in the life of 
man radiates in all directions, influencing every 
person who comes in contact with it, and chan- 
ging every condition in life. Only as we love do 
we become really conscious of living, and with- 
out love we are dead — dead to a knowledge of 
God and man ; dead to a knowledge of our 
real selves. The resurrection to the life eternal 
comes with the conscious recognition of the 
divine love working in us to will and to do. 
When we desire love with our whole thought, 
and keep the mind restful, then will love come 
to us and bless us, bringing perfect happiness 
and that peace of God which passeth all under- 

Desire in heart and mind is the motive 
power or magnet which attracts to us, not 
only things from the objective world, but 
opens the way for an overflow of the inner 


feeling. It relates us to both the inner and 
outer world and is of the utmost importance 
in aiding- the development of life. If we desire 
to control our lives in a lawful, orderly way, 
then we may say that the first step has been 
taken in the attainment of control. All desire 
for real development in life must be directed 
toward the awakening of faith, hope and love, 
the attributes of the soul, which have their 
source in God, and the true self-contrpl finds its 
inception in these highest attributes. He who 
seeks to bring these soul-qualities into an active 
existence in his life will find it the most direct 
way to acquire perfect control of thought and 
action ; because in working from the center 
outward, the way of life is a strait and narrow 
one. Meditation, desire to know God's will, 
brings the outer life into closer touch with 
the inner forces. As the mind becomes restful 
and is at peace it mirrors and reflects the uni- 
versal will. This inner realization of oneness 
is in turn reflected to the mind from the outer 
world, producing both unity and harmony of 
thought. When the mind realizes both the 
inner and outer unity of life and expression, 
all sense of fear is lost, the whole attitude 
of man becomes changed, the thought of one- 
ness enters into everything, duty to God and 
to man becomes plain, every thought-picture 


is a true one, every act finds perfect expres- 
sion, power is not only rightly directed, but its 
course is unimpeded and free; every faculty of 
mind responds to the soul-impulse and the body 
is strengthened, quickened, and renewed. 

In centering the mind on the positive good, 
all negative or evil thought disappears, the 
kingdom of God is attained, the real purpose 
of life is disclosed in that man now glorifies 
God by showing forth His perfect image and 


As an element in character-building, many 
people might easily consider that temptation 
had no place and might desire to avoid any- 
thing of that nature, and yet it is without doubt 
one of the greatest elements in character- 
building. Therefore if I seem to enter into 
the matter at some length, it is because I feel 
the necessity of showing the influence it has 
upon our every-day life. William Penn has 
said, ''God is better served in resisting a temp- 
tation to evil than in many formal prayers." 

Iii the Lord's prayer, we read, ''Lead us not 
into temptation, but deliver us from evil." 

Whether or no the Master ever used the 
words, "Lead us not into temptation," the fact 


stands preeminent that temptation as a means 
of growth is necessary in the life of man. 

We are told that Jesus was tempted and 
tried like as we are, and it would seem that 
such temptation had for its purpose the per- 
fecting of His own life, as well as the present- 
ing of an ideal which would prove helpful to 
all who would follow in His footsteps. The 
sin does not consist in one's being tempted, but 
in entertaining the temptation and allowing it 
to fasten itself in one's mind until at last it 
finds expression in word or act. 

The above passage, from the Lord's Prayer, 
would convey to the mind the thought of God 
as tempting or leading us into temptation, 
while in the temptation of Jesus in the wilder- 
ness the devil or adversary was the one that 
tempted. We are also told in the Scriptures 
not to say we are tempted of God, for God 
tempts no man. No matter how the passage 
may read, we are led to believe that the thought 
would be better exprest, "Leave us not in 
temptation" — that is, in our hour of trial, God's 
spirit be with us, causing us to rise above trial 
and temptation, delivering us from the evil of 

Throughout life we are encompassed by 
temptation, so that there is no time when we 
are not obliged to choose between a lesser and 


a greater good. As we meet and overcome each 
temptation in life we are strengthened; each 
temptation put under foot brings with it the 
abiHty to meet and overcome still greater 
things. Temptation is rooted in selfishness and 
there is no temptation apart from it. By over- 
coming the personal self and rising into the 
universal Self-hood, we are freed from its in- 
fluence. It is not the spirit of God that tempts 
us, but it is the carnal mind, the mind of the 
world. The spirit of God is with us to lead 
us out of all temptation. 

On all planes of consciousness temptation is 
active, but it is more subtle on the higher 
planes. On the physical plane the appeal comes 
to man through his sense-nature — the things 
that are pleasing to the eye and the things that 
are good for food. All these are good in their 
relative places, but when a universal good is 
subordinated to a selfish end, the wilful per- 
version becomes a source of evil. 

It must not be understood that the sense- 
nature of man is evil in itself; the senses are 
not the arbiters of one's actions, but convey 
to the mind reports of objective phenomena. 
The mind acting on these impressions re- 
ceived, determines the course to be followed, 
be it beneficial or otherwise. Temptations on 
the lower plane can be clearly defined, having 


to do solely with things of a purely physical 
nature; and with temperance and moderation 
— refraining from excess in all things — and 
with thoughtful consideration for the welfare 
of others, man overcomes temptation, there- 
by strengthening his own character. 

An entirely different phase of temptation is 
that which comes to a man in the desire to be 
praised by men, and here the perversion of his 
highest development often occurs in order to 
gratify the vanity of the mind. Pride, envy, 
and jealousy are among the enemies to be met 
and conquered. We can not so easily define 
the temptations on this plane as on the plane 
below, for their name is legion. It is possible, 
however, to determine whether an action is 
right or wrong by its effect on ourselves and 
others. Anything that confers a real personal 
good can not bring in its train an evil effect 
on some other life. Every good thought and 
every good deed have their centers in individ- 
ual life, but in their actual working out they 
must bless the lives of many ; but what works 
an injury to the many can bring no good to 
the individual. Every time one foregoes a self- 
ish desire and generously gives unto others of 
his fulness, life becomes easier, and the temp- 
tation of that desire ceases to vex and trouble 
the life. 


More subtle and far-reaching are the temp- 
tations which come to man through the desire 
for riches and power. In the pursuit of riches 
man loses sight of the more vital meanings of 
life, and the Master was quite right in saying 
that it was harder for a rich man to enter the 
kingdom of heaven than for a camel to enter 
the eye of the needle. 

When one is tempted by the desire for 
wealth, the love of it entering the mind dis- 
places the higher love which would work for 
the welfare of humanity. Great wealth is sel- 
dom, if ever, a blessing, the responsibilities it 
brings are rarely fulfilled, and the law holds 
here, as well as in all things, **To whom much 
is given of him much shall be required." Very 
often wealth serves to develop the love of 
power over men, making its possessor a tyrant, 
depriving others not only of their worldly 
goods, but their mental freedom as well. Many 
seeking to find justification for the possession 
of great wealth, recount the good done by 
rich men ; how much money they give to the 
support of charitable institutions, libraries, 
and schools for the education of the masses, 
as tho this were enough in itself to offset 
all the misery and suffering caused to the 
many by the vast accumulation for the benefit 
of the one. There is a temptation even in 


giving, for the ostentation which brings the 
giver prominently before the pubHc gratifies his 
pride, in that men speak well of him. 

In summing up the whole matter, we would 
say that under one of three heads comes every 
temptation which presents itself in life : the 
appeal to the sense-nature ; desire for the 
praise of men ; love of riches and the worldly 
power that riches give. 

We know how the Master met all these 
temptations. ''Command that these stones be 
made bread," was answered, "Man shall not 
live by bread alone, but by every word that 
proceedeth out of the mouth of God." ''Cast 
thyself down" (from the pinnacle of the tem- 
ple), and the answer was, "Thou shalt not 
tempt the Lord thy God." 

When riches and power were within the 
Master's grasp he said, "Thou shalt worship the 
Lord, thy God, and Him only shalt thou serve." 

When we read that Jesus was tempted and 
tried like as we are, yet without sin, this 
story of the temptation in the wilderness shows 
that every possible temptation was offered and 
was overcome by the affirmation of man's true 
relation to God. There is a bread of life more 
essential to man than the bread which sus- 
tains his physical body. Man should never 
prostitute his God-given powers to win the 


praise of men. Riches and power should never 
tempt one from his allegiance and service to 


Habits are formed at a time when they 
serve a purpose in life, but later on, when 
that purpose is outgrown, the habit, instead 
of proving helpful, often acts as a hindrance 
to greater development and a kind of warfare 
is set up between old habits and new desires. 
Many people are governed more through sub- 
conscious habits acquired in the past than by 
conscious thought action. It is almost as tho 
they were afraid to make any new departure 
and they hold on to the old with a tenacity 
that might be worthy of a better object. They 
are so fearful that in any new departure they 
may take a mistaken course that, for the time 
being, they tend to retard their progress. Some- 
times it is because they are fearful of interfer- 
ing with their soul life that this course is 
followed, but be it understood that the mis- 
takes in life are not made by the soul of man, 
but by the mind; neither do mistakes affect 
the soul. They do, however, affect the whole 
mental and physical life of man. 

Viewed from the larger standpoint there are 
no mistakes. Every experience that comes to 
us brings us a lesson whereby we may profit. 


The prodigal son was working out his salva- 
tion when he took the course he did just as 
surely as did the elder brother who never left 
the father's home, and we have every reason 
to believe that the prodigal came to a realiza- 
tion of the Father's loving kindness before his 
brother. All things work together for good 
whether we call them by the name of good or 
evil. Doubtless the suffering caused by the 
course pursued by the prodigal son was far 
greater than that endured by the elder brother. 
It needs be that offenses must come, no matter 
if they do bring suffering in their train. It 
is the sorrow and suffering in life that purify 
and perfect the character. It follows that if 
man has the power to make a mistake he has 
also the power to correct it ; that there is no 
mistake that can be made in life but what can 
be corrected. 

"And what is our failure here but a triumph's evidence 
For the fulness of the days? Have we withered or 

Why else was the pause prolonged but that singing 

might issue thence? 
Why rushed the discords in, but that harmony should 

be prized? 
Sorrow is hard to bear, and doubt is slow to clear, 
Each sufferer says his say, his scheme of the weal 

and woe." 

He who teaches otherwise teaches not in 
accord with the divine law. It is never right 


to do evil that good may come, but out of 
every so-called evil must come good. The 
friction and discord in life are on the surface, 
but back of the surface are the eternal verities ; 
the surface action is only an indication of 
growth and change taking place continually. 
Every mistake made may become a round in 
the ladder of progress, whereby we put the 
mistake under foot, and through it and by it 
rise to a higher condition. There is no thought 
of failure in the divine plan, and everything is 
working together for the accomplishment of 
one great end, that end the coming of God's 
kingdom in the outer and visible world, where 
perfect peace and harmony will replace the 
discord and unrest. 

The mind of man is the great battle-ground 
of life; the real enemies, if that they can be 
called, are found here. The one thing to sub- 
ject and bring into perfect control is one's own 
mind ; in doing this we attain the real mastery 
of life. The thoughts we think give form to 
our words and deeds, and we become workers 
with God when we try to express perfect har- 
mony in our own lives. Every thought-pic- 
ture of life should have God in it, not as a 
personality, but as a living principle in the 
life, making each thought strong and vital. 
When there are purity, beauty, and harmony 


in one's thoughts, then God is in them, and 
God will find expression in our lives; that 
is, we will become Godlike, we will be gaining 
the real control. Everything we do partakes 
of the quality of our thought; if the thought 
is a perfect one, then the work also becomes 
perfect ; but a perfect work can never come 
from imperfect thoughts. 

The great wonder of a perfect thought is 
this: that it is a reflection of God's love and 
wisdom, and when uttered it becomes God's 
spoken w^ord. It was because they held their 
minds still until a perfect thought could enter 
that the prophets of old, when the word of 
the Lord came to them, spoke as those having 
authority. That thought they knew to be 
God's thought, and it could be given to the 
world as such. 

This is what w^e call inspiration, and when 
one speaks, inspired of the spirit, he speaks 
not of himself, for the Father working 
within him is responsible for the w^ord. 
''Open your mouths and I will fill them." 

When we feel the assurance of truth in our 
thoughts we should try to make them effective 
by keeping the mind centered on them ; that 
is, every thought that conveys to our mind an 
element of strength or beauty, should be cher- 
ished as a part of our real inheritance. It 


would be found that in doing this each true 
thought would banish a false thought and by 
and by there would be no room in the mind for 
other than true thoughts. We would have 
formed a habit that would make it far easier 
for us to think such thoughts than otherwise. 
We would overcome all the mistakes that we 
had been making and it would no longer be 
possible to make new ones. In this way Hfe 
would become a source of pleasure and happi- 
ness, for there is a wonderful joy in the present 
life when development is taking place, and we 
are conscious of it. It is a mistake to defer 
this joy to a future time when we may have 
it now. 

There are many elements in character-build- 
ing other than those treated in this chapter, 
but if one only goes to the source of life with- 
in and tries to live the whole life which takes 
in soul and mind and body in the order enu- 
merated, then through such living, from center 
to circumference, must come the development 
in life which we call character. 



"Breathe on me, Breath of God, 
Fill me with life anew, 
That I may love what Thou dost love, 
And do what Thou wouldst do I 

"Breathe on me. Breath of God, 
Until my heart is pure. 
Until with Thee I will one will, 
To do or to endure! 

"Breathe on me. Breath of God, 
Till I am wholly Thine, 
Till all this earthly part of me 
Glows with Thy fire divine! 

"Breathe on me, Breath of God, 
So I shall never die. 
But live with Thee the perfect life 

Of Thine eternity." — E. Hatch. 

"The freer step, the fuller breath. 
The wide horizon's grander view, 
The sense of life that knows no death. 
The life that maketh all things new." 

— Samuel Longfellow. 

"He who gives breath, He who gives strength, whose command 
all the bright gods revere, whose shadow is immortality." 

— Sacred Books of the East. 

It is not possible at the present time to 
form any adequate estimate of the true value 
of rightly controlled breath, all theories be- 
lieved in and held to, in the past, fall so far 



short of what is really true concerning the 
wonderful benefits to be gained both in mind 
and body through an understanding and use 
of the function of breathing. 

When one considers the fact that the major- 
ity of people use only from one-fourth to one- 
third of their lung capacity, the question of 
breathing assumes an importance which here- 
tofore it has not received. It is a well-known 
fact that nature never creates anything with- 
out a purpose and that if an organ is not used 
it becomes weakened and it is only a step fur- 
ther to disease. Thus it is no wonder that 
so many people suffer from diseases of the 
lungs or from other diseases caused through 
failure to breathe properly. 

There is no question, however, but that 
the minds of thoughtful people are becoming 
more interested and desirous of knowledge 
upon the subject to enable them to use this 
function in a true and natural way, and there 
is no doubt but that the good derived through 
the true use of the breath will prove of incal- 
culable benefit. 

May it not prove the starting-point of a new 
round of evolution, which will tend to make 
man in every sense greater than he has been 
in the past and with more wonderful capac- 
ities? Many scientists believe that the evolu- 


tion of man has reached its highest Hmit, and 
that any decided change would tend rather to 
develop him abnormally. For instance, if man 
gained in his brain-power, it would be at the 
expense of his body. This need not be true. 
When the lungs are used to their full capacity 
the physical man will keep pace with the in- 

The one thing upon which stress is laid by 
medical and scientific men is that oxygen is 
the all-important element in the atmosphere 
to be inbreathed; that it is the element which 
keeps the blood pure and from which life is 
derived. But oxygen is not life — no matter 
what our scientific friends may think about it. 
It is only one of many properties pro- 
ceeding from the Great Life. Everything nec- 
essary to sustain the physical man is to be 
found in the atmosphere he breathes. It does 
not consist alone of the organic elements, oxy- 
gen, hydrogen, nitrogen, and carbonic-acid gas, 
but of countless infinitesimal life-germs, and it 
may be that the body, from first to last, is 
composed of these life-germs, which we have 
breathed in from the atmosphere about us, 
and that every cell in the body is a living or- 
ganism, endowed with a life and intelligence 
of its own. Furthermore, the time is not far 
distant when consciously we shall take from 


the atmosphere through the right use of the 
breath, nearly, if not all, the nourishment nec- 
essary to complete and sustain the body — no 
matter whether that nourishment is contained 
in the atmospheric elements, or whether it is 
breathed in from the myriad life-germs in the 
atmosphere, or both. 

It is generally conceded by the scientific 
world, now, that some kinds of bacteria add 
to the nourishing properties of food; for ex- 
ample, those which infest milk. It is also a 
well-known fact that these same germs im- 
prove the quality of butter. That bacteria are 
necessary to the upbuilding and sustaining of 
vegetable and animal life seems to be shown 
by the fact that when milk is exposed in high 
altitudes, beyond the range of animal and vege- 
table life, the bacteria no longer enter into 
it. This would tend to show the wonderful 
economy of nature, for only where there is 
organic life is there the wherewithal to sus- 
tain it. 

Some may ask, Why is it if nourishment can 
be inbreathed, that people have to eat so much 
food? When we take into consideration the 
fact that people ordinarily are using only one- 
third of their lung capacity, is it to be won- 
dered at that they eat a large amount of food? 
Suppose the lungs were developed to their full 


capacity, might not the result be far different? 
In the many cases which have come under my 
observation of people who have made a study 
of the use and control of breath, I have noted 
that without exception they all eat less, many 
reducing their food by one-half and a few even 
going beyond that, in every case with beneficial 
results. It was not that they themselves had 
any desire to lessen the quantity of food eaten, 
but it was rather the result of growth, a natu- 
ral change. 

Again, it may be said that the lower animals 
eat and that it is natural for them to do so. 
Very true, and it may be perfectly natural for 
man to replenish his body in the same way, 
and yet there may come a time when all the 
food necessary can be taken by breathing it 
directly from the atmosphere. 

It may be asked of what use will be the di- 
gestive organs if man is to obtain his food by 
breathing. I would suggest that while those 
organs have been necessary in the past, and 
may still be for a time in the future, man in a 
higher stage of development will use them in 
a different way. Evolution has shown us that 
as organs of the body become unnecessary they 
are reduced in size, either disappearing alto- 
gether or assuming some new function. 

Plants and many kinds of fish breathe in 


nourishment. It might argue a retrograde 
movement on the part of man if only the low- 
est forms of life take their sustenance from the 
atmosphere; but this would really be no ar- 
gument, for the fish and the plant in their 
limited capacity are perfect. Man has not yet 
attained to his perfection; but when he does 
attain it he may develop the power to nourish 
and sustain his physical form by the indrawing 
of life from the atmosphere. 

I am quite thoroughly convinced that con- 
trolled breath action exerts a power on man's 
physical life that is of very great importance. 
One on which the majority of people fail to 
place an adequate estimate. Breath acts as 
a counterbalance to the fire in the human body. 
When we consider that the body is composed 
of all the elements of the earth, it should 
be plain to any one that these elements should 
be properly adjusted or in right relation one 
to another. Fire when dominant destroys 
physical equilibrium ; if the breath is short and 
weak there is a tendency for the fire to con- 
sume and destroy the body. 

The function of breathing characterizes the 
whole body from head to foot. When one is 
breathing in a true natural way not only are 
the pores of the body open and the breath is 
inhaled and exhaled through them, but the 


breath penetrates or circulates among all the 
molecules of the body: the whole organism 
may be said to breathe. 

If we draw with the inbreath (as many sci- 
entists claim that we do) life-giving properties 
from the vegetation about us, and the vegeta- 
tion in turn is benefited by outgoing 
breath, it shows the interrelation between 
man and the lower forms of life, and that all 
life is one, and that the true relation consists 
in a mutual giving and receiving, which holds 
good even from the least to the greatest of 

It is true that if we all lived natural lives 
it would not be necessary to learn breath con- 
trol ; but because there is so much that is super- 
ficial in our every-day way of living, we need 
to establish all over, as it were, a right habit 
of breathing; but when this right habit is 
once established it becomes automatic in its 
action, and no longer requires the same atten- 
tion that was necessary in the forming of the 

Physical poise is necessary for perfect 
breathing. The body can only be kept poised 
as it is held in control by the mind. As one's 
thought is centered the body becomes erect. 
When the thought habit is established it, in 
turn, establishes the physical habit. Physical 


exercise of all kinds, such as walking, running, 
riding, etc., are all good, but we must never 
lose sight of the fact that it is the mental ex- 
hilaration that gives us the true efifect; that 
the mere physical act itself is not enough, and 
it is the enjoyment which we get from it that 
tends to renew and strengthen. When any- 
thing done in the physical realm becomes mon- 
otonous, so that we lose interest, it will bring 
little benefit to the body. We should learn to 
be thoroughly interested in everything we do 
and then both work and play will prove bene- 

There are always two actions — the action 
from the center out and a return or reflex ac- 
tion, proving the law that whatever we give out 
will return to us. Remember, "the reflex ac- 
tion" must ever be the result of the true inner 
action, so that we have mind and body acting 
and reacting in perfect harmony. 

The controlled effort to breathe should be 
directed from the diaphragm with the abdomen 
drawn in and body held erect. The drawing 
in of the abdomen has a tendency to throw 
the shoulders and chest slightly forward ; this 
is the true natural position of the body, and 
if one keeps it either sitting or standing his 
breathing is going to be far more natural than 
it could be in any other position. In all breath- 


ing exercises, in order to derive the greatest 
amount of benefit, one should enter into them 
as he would enter into any recreation, with a 
pleasurable feeling and the mind thoroughly 
centered on what he is doing. If one follows 
this course it will aid him in concentration of 
thought and in many other ways help to evolve 
latent powers. 

It is the outgoing breath that requires the 
most attention : on its perfect control depends 
to a very great degree the incoming breath. 
The outbreathing corresponds to and is af- 
fected by desire ; the inbreathing is the re- 
sponse, the inspiration, or fulfilment of desire. 
People do not breathe as well in the dark as 
in the light ; hence, w^hen the mind is darkened 
by wrong thoughts, there is a lack of con- 
trolled regular breathing. Impure thoughts 
produce the fetid breath ; pure, uplifting 
thoughts the sweet breath. Some may say 
that it is not thought that afifects the breath, 
but a disordered stomach ; but all the false 
emotions of life act on that organ, and an im- 
pure breath is the result. It is more certain 
that malaria proceeds from this atmosphere of 
anxious or evil thought, exprest through 
impure breath, than from anything that is in- 
jurious in the earth's atmosphere. Our minds, 
through thought and breath, aflfect the physical 


atmosphere about us — to how great a degree 
it is not possible to say, but as to its effect 
there can be no question. We all know the 
discordant and inharmonious feelings we have 
when in any assemblage where there is con- 
flict of thought and ideas. On the other hand, 
we have all experienced the peace and har- 
mony that prevail in an assemblage where 
there is unity rather than conflict of thought 
— one in which all are of one mind and one 

In trying to acquire the use of the breath 
one should have high and exalted thoughts 
in the mind. If we would have noble aspira- 
tions with the incoming breath, we must then 
give out beautiful thoughts with the outgoing 
breath ; because in the giving we receive, and 
the giving is always with the outgoing breath, 
and the receiving with the incoming. Breathe 
out thoughts of kindness, courage, hope, joy, 
and gladness ; then the breath will be pure and 
sweet — it can not be otherwise. We do not yet 
know how much the breath has to do with at- 
mospheric conditions, but it may yet be known 
that the very atmosphere about us is purified 
and electrified by the controlled breath, which 
carries with it high and helpful thoughts. 

It is not the long deep breath that makes 
one think in a strong true v/ay, but rather the 


strong, buoyant, hopeful thinking that causes 
the strong, deep breathing. It must be evi- 
dent to all who have given any thought to the 
matter, that the different emotions have a di- 
rect action upon one's breathing; that false 
emotions, such as hate, anger or jealousy, cause 
a short quick action of the breath, while the 
inner feelings of peace, joy or love give the 
properly controlled deep breathing. 

Breath action is even affected by purely ex- 
ternal things. In the gazing at different colors, 
for instance, the breath is visibly affected; 
white, yellow or blue tend in their order to- 
ward freedom in breathing; black produces a 
restraining influence on the breath, while red 
quickens yet shortens the breath. The wear- 
ing of black clothes and the crepe veil that 
people resort to when their friends have 
passed on to another life has beyond all ques- 
tion an injurious effect. Retarding the breath 
in its true action, it also acts upon the mind 
to keep alive morbid or gloomy thoughts, keep- 
ing one in a state that is both mentally and 
physically unhealthy. 

When high and noble thought enters into 
the life of a man and finds an abiding-place 
there, he becomes self-centered. 

Perhaps a word of explanation is necessary 
on "self-centering." I mean by it that when 


a man realizes his true relationship to God 
and his fellow man and seeks to control his 
life from his highest conscious thought, he be- 
comes self-centered, or, in other words, he has 
found his true center. An instance was given 
me of the effect of centered or diaphragmatic 
breathing upon the mind in the case of some 
college students, who declared that it made 
them feel more manly and inspired them with 
a desire for higher things. 

This physical center is the great center of 
feeling; the brain is the great thought-cen- 
ter. As thought is the product of feeling, then 
the solar plexus must be the vital center of 
being, and some day the scientific world will 
recognize this fact. From this center is gen- 
erated the magnetic currents of life. Thought 
generates the electric force. The blending of 
the two forces converts them into one, bring- 
ing about the perfect poise of mind and body. 

Perhaps no race of people has paid so much 
attention to breath-action as the Hindu. In 
talking with one of their very wise men, he 
told me that many of the things done by the 
fakirs of India, which seem so strange and 
mysterious to the people of the West, were 
produced by breath-action and thought-con- 
centration. Furthermore, the Upanishads lay 
more stress upon the breath than upon any- 


thing else, and in their summing- up of God 
the very last phrase used is "which is the 
Breath of Life." Our own Scriptures, both the 
Old and New Testaments, have reference after 
reference to the breath, as, ''The Lord God 
made man of the dust of the ground, and 
breathed into his nostrils the Breath of Life, 
and man became a living soul." 

The controlled breath is alw^ays the external 
evidence of the controlled mind, the result of 
the true inner action from center to circum- 
ference. But even in the effort which, appar- 
ently, makes only for physical control, one takes 
a step in the right direction, calling into use as 
he does mental faculties which in turn aid in 
the physical development, helping to produce 
a fit habitation for an immortal soul. 


"Thou must be true thyself if thou the truth wouldst teach, 
Thy soul must overflow if thou another's soul wouldst reach; 
It needs the overflow of heart to give the lips full speech. 
Think truly, and thy thoughts shall the world's famine feed; 
Speak truly, and each word of thine shall be a fruitful seed; 
Live truly, and thy life shall be a great and noble creed." 

— Emerson. 

"Eat thou the bread which men refuse, 
Flee from the goods that flee from thee, 
Seek nothing! Fortune seeketh thee." 

— Emerson. 

It will usually be found that somewhere be- 
tween two extremes, or even two contradic- 
tions, will lie the simple truth. Take, for in- 
stance, some of the truths, the two seemingly 
opposing sides of which have now and again 
rent Christendom. Some great souls have be- 
lieved God determined from all eternity what- 
soever should come to pass, down to the 
minutest detail. They left no room for the 
slightest exercise of choice or free will; man 
was reduced to the place of a puppet. To other 
great souls this seemed a monstrous belief, 
and they taught and fought and died for the 
truth that man was a free agent, and could 



do with his Hfe what he willed. It was argued 
that both could not be right, and so those who 
saw the reasonableness of one point of view 
spent an immense amount of time and energy- 
trying to convince or refute the adherents of 
the other, and little was ever accomplished by 
it. But that is just the kernel of the whole 
matter. Fundamentally both are right. That 
is, everything is determined by eternal law to 
the extent that every step of the soul's un- 
foldment is written indelibly in the constitu- 
tion of all things ; the great truth of the free- 
dom of man's will comes in at the parting of 
the ways of life and death. Both lead to the 
same ultimate goal, but there is a world of 
difference for those who choose. IMan is per- 
fectly free to choose for himself a life — many- 
lifetimes, indeed — of sorrow and suffering, or 
to place himself in harmony with the great 
current of Universal Being, and " so fulfil 
the law of life " and know the truth that shall 
make him free. In this way he himself be- 
comes a part of the great freedom of all life. 
Again, in the instance of the Unitarian and the 
Trinitarian — these are but two sides of a sin- 
gle truth. There is but one central source of 
all life, and yet we read that God said : " Let 
us make man in our own image," and " male 
and female created he them." From the ear- 


liest days the trinity of the mother, father, 
and child have been the symbol of creative 
power. Six thousand years before Christ, 
when Egyptian civilization was at its height, 
this was the recognized symbol of the think- 
ing world, and yet it was not until consider- 
ably after the Christian era that the symbol 
was confused with the truth symbolized. Both 
are true. The truth is too great for any 
symbol to hold in its entirety. So many false 
beliefs cluster about a symboled truth. It 
becomes overgrown and almost lost sight of. 
So we should accustom ourselves to take a 
broad and comprehensive view of each thing 
that life presents to us — take an all-around 
view, and try to see all that is to be seen. It is 
when we see but partially that we are unjust, 
and want to coerce others. There is nothing 
separately and absolutely true. All is relative — 
all dependent in a way. Now let us first talk of 
dependence in its broadest sense. It is not the 
positive side of the one great truth, but there 
is much in it that repays consideration. It is 
true that extremes meet. Consider the effect 
of extreme heat and extreme cold. They are 
practically the same — both cause disintegration 
of matter. The study of dependence is, in a 
sense, the study of independence also. We are 
all dependent, to some extent, not only upon 


environment, but upon every one with whom 
we come in touch. It is not possible for two 
people to meet and talk for five minutes with- 
out each influencing the life of the other. 
Sometimes the mutual gain or injury is ap- 
parent. Sometimes it does not appear on the 
surface at all, or not until years afterward. 
Sometimes one seems to do all the giving, 
and the other to receive only. But this is only 
seeming. Anything that does not belong to 
us can not stay with us, and what is really 
ours no one can take from us. This law is 
applicable to everything — material posses- 
sions, friendship, love. We enter into a pos- 
session of many things that are not ours. 
This possession is only seeming, and the law 
is never transgrest, either by him who 
gives or him who receives. Now what does 
dependence mean — what does " living on oth- 
ers " mean? Take the example of a tree and 
a parasitic vine. At first both seem to be 
doing very well, but by and by the vitality of 
even the largest and strongest tree is sapped, 
and not only does it die, but the parasite also 
dies in consequence. In depending unduly on 
another, one, sooner or later, destroys 
his own life. So those who would give 
no equivalent for what they receive really 
hurt and deprive themselves. It is not the 


amount we give — this has nothing to do with 
the matter — it is the motive that prompts the 
giving. We may be able to do or to be or to 
give very little that is tangible or even recog- 
nizable, but if our motives, our earnest en- 
deavor and intention is to do our best, then 
the great law of poise and balance and com- 
pensation will see to it that there is no lack. 
We can give of ourselves — of good will from 
the heart — and no matter what form this may 
take, it is, perhaps, the highest gift of all. 
Once while I was traveling in the South a 
friend called my attention to a fig-tree, and 
asked me if I noticed anything peculiar about 
the bark. I looked closely, and saw some- 
thing that seemed to be a little scab. Under 
a magnifying-glass it was seen to be a tiny 
parasite, and on closer examination I saw a 
still smaller parasite feeding, living, on this 
other. Many people live just in this way — on 
the vitality of others. Now this is just as 
dishonest as if they picked the other's pocket 
or stole his bread. Dependents of this charac- 
ter are only making similar conditions for 
themselves, for like always begets like. This 
course has nothing to do with the true inter- 
dependence — the relationship of one to an- 
other throughout the great human family that 
proves us " members one of another." It is 


not essential that the giving and receiving 
should be invariably between the same peo- 
ple — that is, that we should always see to it 
that we give in exact proportion to exactly 
the people from whom we believe we have 
received a benefit. This is not always pos- 
sible, nor even desirable. We may have re- 
ceived a benefit from some one to whom 
nothing that we have to give would be of any 
service. Leave personality out of the ques- 
tion. " From every man according to his abil- 
ity; to every man according to his needs." 
Let us give of our best — of our very selves — 
constantly, ungrudgingly, wherever there is a 
need, and we may then be very sure that no 
more will come to us than is ours by right. 
If every man were given, not bread, but a 
chance to work, it would transform the face 
of the earth, and bring about the true depend- 
ence which is the coming of the kingdom of 
God. But, one may say, "What influence have 
I upon economic conditions, what responsibil- 
ity have I in bringing this about?" We each 
have this responsibility: to inform ourselves 
fully and fearlessly of the facts, and hold reso- 
lutely the right mental attitude toward the 
problem. We may not be able apparently to 
change outward conditions, but by and by, if 
the mind of each, and so, of the majority, is on 


the right side, we will find that wondrous 
force we call " public sentiment " doing what 
each of us would have done if only he had 
been able. This is a greater force than any 
law on any statute-book. 

In the matter of sympathy and good will, 
there is often just the same abuse of the great 
law of giving and receiving. We offer a 
maudlin pity that degrades the receiver and 
weakens the giver. In this way we put our- 
selves on the plane with the weakest, and so 
make it impossible to be of any real service 
to him. We can never help a man to be bet- 
ter and stronger by talking and condoling 
with him as to his weaknesses. 

We can never call out the good in another 
by dwelling on the evil. Think of him as 
good, and this makes it the easier for him to 
realize your thought of him. Wherever there 
is the true giving there is no need to consider 
the matter of receiving. It takes care of itself. 
Only this, when things come — whether mate- 
rial or immaterial — do not let the spirit of 
pride prevent the benefit that comes from 
generous receiving. You hear some one say: 
"But I don't want to be dependent; I love 
to give, but I don't like to be under obliga- 
tions." Now this is all wrong. Give others 
an opportunity to feel the joy of giving. We 


are not keeping the law in poise and balance 
if we want to do all the giving. It is as bad 
as the other extreme of withholding when an- 
other needs. We often give most truly by re- 
ceiving, and we keep only as we give freely 
away. " He that loseth his life shall find it." 
There are many phases of independence. 
Some people think that brutal frankness is 
independence. They believe that speaking out 
whatever is in their minds, or anything that is 
true, without any other consideration, proves 
them independent. Now, any inconsiderate- 
ness or unkindness can not fail to hurt an- 
other, and whatever hurts another must hurt 
ourselves as well. It is impossible to affect 
another for either good or evil without our- 
selves being influenced in the same way and 
to the same extent. We do not need to tell 
unkind things of another, even if they are 
facts, in order to prove our own truthfulness. 
W^e do not need to say that w^e are truthful. 
Our lives wall stand for that. A true inde- 
pendence would be as kind as it is strong. No 
matter what the words spoken, the motive 
prompting them would somehow find expres- 
sion. If one has the good of a person at heart 
this will make itself felt, and the word spoken 
in gentleness leaves the deepest impress. 
Then as to that class of actions called inde- 


pendent. Often when one person, justly or 
unjustly, feels he has cause to dislike another, 
he will scorn any overture from that other. 
He may " forgive " him, but he will not want 
to accept any favor from him. Now just stop 
and think what this means — he is standing in 
the way of that individual's doing something 
that would make his life better. He feels he 
has hurt the other, and wants to do some- 
thing to show his change of attitude and to 
make reparation. The person injured spurns 
that effort, and thereby hinders his own 
growth and development as well as that of 
the other. Now this is not independence, but 
short-sighted obstinacy, pride, and arrogance. 
True independence, as I understand it, is this : 
the knowledge that in life all acts react, none 
can separate himself, but all contribute, each 
to the other's good, and all to the good of the 
whole. The true independence is where each 
would scorn to do less than his best, to give 
less than his real self, and so the best and the 
truest comes back to each. This does not 
mean that all relationship with one's fellows 
are on a level — that there are no close, warm, 
personal ties of sympathy and friendship. 
Even with near friends there are degrees of 
friendship. We can love all, and yet love 
some more than others. John, because he had 


unfolded more to the love principle, could 
best understand Jesus, and so came into 
closest companionship with Him. I can con- 
ceive of nothing so much to be desired in this 
world — or any other — as that we love all our 
fellow men. Not that we love our friends 
only, or those that love us, but that, without 
exception and without effort, we love all. 
There will always be some that are closest, 
but if we live from the center, if we live out 
our true, our deepest selves, there is no reason 
why the spirit of love should not bring us in 
touch with all. It is not the love that comes 
to us, but that which we give out that really 
enriches our lives. If I could love everybody 
and everything in this world, it would seem 
to me I had achieved the grandest, the high- 
est, and most wonderful thing of all life. If this 
is true, then, is not the life of true independ- 
ence the life of service, of benefit to others, 
of answering to their needs? "Give to him 
that asketh of thee ; and of him that would 
borrow of thee, turn not thou away." Let the 
demand come from wherever it will — it does 
not matter. From relatives or from strangers 
— it should be all the same with us in our 
giving — wherever there is a genuine need, 
there we should give. This is the plan of life 
— only as we give out will more come into 


our lives. You know when you exhale the 
breath thoroughly, the air rushes back into 
the lungs again without stint. The effort is 
in the exhaling, there is none required in the 
inhaling. So in our lives we must put forth 
the effort in our actions — in the outgoing — 
and the return will be without fail. This il- 
lustrates the truth that God is more willing 
to give than we are to receive. This does 
not mean a personal God, who is at times 
benign and gracious, and at times indifferent 
or implacable, but the Law of Love, which is 
the undying power of the Universe. In the 
true interdependence there lies the life of per- 
fect freedom. There is nothing contradictory 
in dependence and independence ; in the bal- 
ance of both lies the truth, and those who 
poise their lives between the two extremes 
are giving real service to the world. 



"Said the Blessed One: 'Verily, I say unto you, your mind is 
mental, but that which you perceive with your senses is also 
mental. There is nothing within the world or without which 
either is not mind or can not become mind. There is a spiri- 
tuality in all existence, and the very clay upon which we tread can 
be changed into children of truth.' " 

— Gospel of Buddha. 

Man is, in a sense, related to two worlds ; on 
one side, the world of form, a world of ef- 
fect; and, on the other side, the world of the 
invisible, a world of cause. In reality we are 
living in two worlds — a world of the seen and 
a world of the unseen. 

A word of explanation is perhaps necessary 
at this point. There are not two distinct and 
separate worlds, but two phases, I might say, 
of one world. We must get this distinction 
clear in mind of two states of consciousness in 
life — an inner and an outer. Some people live 
almost exclusively in the outer, some people 
live to a marked degree in the inner world. 
The people of our own country use concentra- 
tion of mind to make their work effective in 



the outer world. The people in India and in 
some other countries use meditation to such 
a marked degree that they live very little in 
the so-called physical world. 

Their desires and hopes are not placed in 
the physical, but rather in the unseen world. 
As I have explained before, it is only as we 
learn to live in both worlds, or in these two 
phases of life, and keep the mind thoroughly 
balanced between the two, that we become 
rounded out, that we become developed. 

We all know then a great deal about the 
physical side of life, but comparatively few 
people know much about the psychic side of 
life, and only in an abnormal way, because 
the majority of the cases of so-called psychic 
development are brought about in an abnormal 
rather than in a normal way. 

The trouble with people is that they develop 
this psychic side of life, without understanding 
the law that lies back of all development; 
they do not know how to use the development 
that comes to them and usually put it to a 
wrong use. Again, many people seem to think 
that certain phases of abnormal psychic develop- 
ment correspond to, or rather are in reality, 
spiritual gifts of a very high order, when just the 
reverse of this is true. 

A great many people who believe in what 


they term the invisible world are in reality 
living a more materialistic life than the people 
who know little, if anything, about an in- 
visible world. Even the investigators of psy- 
chic phenomena seem to lose sight of the one 
great side of this whole question — the spiritual 
development of man, and they would seek to 
apply exactly the same law, the same proc- 
esses of reaching satisfactory conclusions that 
they would in any outer thing, and it is a 
curious fact that they are more interested in 
abnormal than in normal psychic development. 

But everything is changed here in this realm 
of the psychic, and we are not going to be 
able to apply the same tests that have been 
used in the outer world. We are getting 
nearer to the causes of things. In the outer 
world we have been dealing exclusively with 
effects. It is always well to remember that 
until recently, at least, science has had to 
'do with effects. Science seldom at any point 
comes in real contact with causes ; that is, that 
every scientific fact is a fact concerning the 
things of the outer and not the things of the 

When we approach the inner side of life we 
must look at things from a very different point 
of view. In fact, if we are going to investi- 
gate the spiritual, we must do it with the 


spiritually enlightened mind. There is no other 

Many people confound physical develop- 
ment with occultism, and it is not unnatural 
that this mistake should occur, as both pertain 
to secret and unseen things. We must learn, 
however, to distinguish between the two. Web- 
ster defines the word psychical: of or per- 
taining to the human soul, relating to the 
living principle in man. He defines the word 
development: the act of developing or dis- 
closing that which is unknown, the gradual 
advancement or growth through a series of 
progressive changes. In other words psy- 
chical development is the unfolding to the spiri- 
tual possibilities latent within us, while oc- 
cultism pertains more to a knowledge of the 
unseen forces external to the soul. It is pos- 
sible to have a knowledge of occult things 
without being highly developed spiritually, but 
it is not possible to be highly developed psy- 
chically without possessing knowledge equal 
to and surpassing the knowledge of the oc- 
cultist. Those who seek to attain to an under- 
standing of occult laws without first being 
spiritually awakened, are playing with two- 
edged tools; and no possible gain can accrue 
to them, but rather loss from such study. Curi- 
osity and love for things uncanny prompt some 


to investigate this subject, with the result that 
not a few become mentally unbalanced there- 
by. Knowledge of unseen forces comes to us 
naturally when we have progressed to a state 
where we are neither affrighted nor disturbed 
by the phenomena we are brought in contact 
with. Leaving, then, the subject of occultism, 
we will turn our attention to psychical de- 
velopment. In order to make the greatest 
progress in this direction, it will be found nec- 
essary to cultivate all the faculties of mind; by 
so doing, we will succeed in controlling the 
animal nature. First of all, strongly desire 
tranquillity and restfulness of mind, in order 
that truth may mirror or image itself in mind. 
Firmness is another quality that all should seek 
to possess. When mind mirrors the truth, 
firmness is necessary to hold it against all 
temptation that may appeal to us from any 
quarter. Forgiveness is also needful. Do not 
hope to attain to true knowledge of spiritual 
things when your mind is embittered or your 
heart hardened against any one who may have 
injured or wronged you in any way; by so 
doing, you bar your way to the true unfold- 
ing — forgive and ye shall be forgiven. Ab- 
stain from theft. Many people who think 
themselves far above stealing are baser thieves 
than those who steal our money. The person 


who slanders or speaks falsely of another is 
a worse thief by far than one who steals our 
material possessions. If you are unable to 
see and speak of the good in others, then do 
not defile your mouth by speaking evil of them, 
for by so doing you descend to a plane where 
darkness enslaves the mind. 

There are still other forms of stealing of 
which we must beware — the getting of illicit 
gain, perhaps money or worldly possessions 
without giving an equivalent in return ; the 
taking of exorbitant interest, thus profiting by 
others' necessities. Purity of thought is an- 
other qualification to the one who would be- 
come spiritually unfolded. Allow the mind 
to dwell on all that is pure and beautiful ; word 
and deed will then respond to this renewed 
mental condition. Control your passions ; do 
not let them control you. Many find this more 
difficult than all else, but repeated failures 
should only make us desire more ardently to 
attain to true self-control. Veracity is an- 
other necessary quality. There are many ways 
of lying; some people look upon certain forms 
of lying as an accomplishment, and it is need- 
less to enumerate, or try to enumerate, the 
various ways and methods of lying. Free- 
dom from hatred and wrath becomes absolutely 
necessary before we can attain to soul knowl- 


edge. When we are angry or hate others, our 
minds are Hke the sea lasht by the tempest — 
no rest, no peace ; tossed to and fro. Oh, that 
we might reaHze the necessity of calming this 
storm-tossed sea, allowing the still small voice 
in all gentleness, yet in all firmness, to speak 
the words, 'Teace be still." Greatest of all 
is the knowledge acquired through the intuitive 
faculties. Do not be deceived by thinking that 
all knowledge must come through the intel- 
lect. The court of last resort is the intuitive 
side of your being. People who have culti- 
vated only the intellectual way may disagree 
with this statement, but their arguments are of 
no avail to those who have developed the in- 
tuitive part of their being. It is not a ques- 
tion of belief to the persons thus unfolded, 
but one of knowledge; they know whereof 
they speak. 

In order, therefore, to unfold intuitively, we 
must practise self-control. We may think it 
to be an every-day virtue ; but the fact is, few 
people have any idea what self-control means. 
It means far more than the mere control of our 
words and passions ; it means more than deny- 
ing ourselves earthly pleasures; it means 
to control our every thought. Self-control 
evolves concentration of mind, and through it 
only can true concentration be acquired. 


This is the law, in no other way can we be- 
come psychically developed, altho it is true that 
certain kinds of abnormal development can be 
acquired in other ways. 

It is possible to learn concentration of mind 
by looking intently at a black spot on the 
wall; it may be possible to develop clairvoy- 
ance by mirror-gazing, but the concentration 
and clairvoyance thus acquired are only coun- 
terfeits of the real. No true lasting progress 
can come through the development of our hid- 
den powers, when, by so doing, we shut out 
the light of spirituality in the soul. There is 
also more or less danger to the one so en- 
gaged. We must understand the uses of the 
different powers we develop; otherwise we 
shall not know the true use to make of them, 
and how can we know the use of powers which 
we have abnormally developed. It is always 
well to bear in mind that the greater the knowl- 
edge or power we possess, the greater evil it 
becomes to ourselves and others when put 
to a wrong or perverted use. The greatest 
good, when perverted, becomes the greatest 
evil. True spiritual power may seem more 
difficult to acquire than some other things, but, 
when once acquired, it will never leave you ; 
it will ever prove a source of strength and 
peace, while the false development, in the end, 


will surely prove a source of unrest and weak- 
ness. A pure and unselfish life will do more 
to fit you to become possest of spiritual 
powers than all the study of magic, occultism, 
of clairvoyance could ever do. 

Many people believe that in mediumship 
there is something of a spiritual nature. There 
is nothing spiritual about it. It is simply hyp- 
notism transferred to another plane where the 
medium's mind becomes subject to the mind 
of another. Because the person who impresses 
the mind of the medium has passed out of this 
body into the invisible, that does not make that 
person a spiritual being. If a man goes out 
of this world a liar he must remain a liar until 
through his own effort he becomes truthful. 

Whatever we have in mind when we go out 
of this world we take with us. A great many 
people believe that when they pass out of 
this world they are going to a beautiful heav- 
en, and if they have this heaven in their con- 
sciousness when they pass out their dreams 
will be realized, but if they have it not, and 
should find themselves in a beautiful heaven, 
they would be out of place and in no way ad- 
justed to it. It is necessary to take this into 

Mesmerism has been called the key to occult 
sciences, but beware of the key; have nothing 


to do with it. God never intended that one 
soul should control another. Freedom is writ- 
ten in every law of nature ; only through free- 
dom of will can man hope to attain to higher 
planes of existence. Again, there is the viola- 
tion of the law of God when one soul re- 
linquishes its right to think and act to any 
other soul. This violation of law has been 
going on for hundreds of years. Ministers have 
thought for people, they have worked out for 
people the way of salvation ; that is, these 
people thought that ministers were doing this, 
but they never did. They have only to work 
out their own salvation. If they are doing that 
they are doing all that God requires of them. 
Every man must work out his own salvation. 
While an enlightened man may throw light 
on the way of life, each one must walk that 
way for himself. 

Whatever thwarts or interferes with indi- 
vidual liberty retards soul growth. Man's 
freedom of will consists, not in obeying the 
dictates of the lower mind, the selfish desires, 
but in the perfect obedience to the law of God 
which is written into his own being. The re- 
nunciation of selfishness is ever followed by 
spiritual growth. It is through divesting the 
mind of its purely personal self, attaching no 
importance to personal feelings and things, and 


seeking to realize the higher selfhood, that 
true individuality is attained, which will con- 
tinue to last when this purely personal self 
has vanished away. A belief in personality 
chokes out all that is true and noble, and in 
its place spring up thorns and briers. 

Sense and intellectual natures are both fo- 
cused on personality and seek to obtain pleas- 
ures and happiness at the expense of other 
souls. Flee from this false sense of things ; 
happiness is not attained in this way. No har- 
mony of mind can come to the individual who 
dwells in this false thought of personality. 
The kingdom of heaven is harmony, power, 
peace, wisdom, and these things are born of 
something higher — the love of the good, not of 
a part, but of the whole ; the recognition of the 
indwelling of God, not alone in our souls, but 
in the soul of the universe. We are members 
one of another; an invisible union exists be- 
tween us which we now fail to perceive, owing 
to our wrong conceptions concerning the per- 
sonal man. We talk of the oneness of life and 
intelligence, but do we realize what this means 
and how much it means? Oh, that we might, 
for such realization would awaken in the soul of 
man a higher, truer and a purer love than he has 
ever known before, Instead of the narrow love of 
self, love of family, friends or nation, the soul 


would overflow with boundless love, not limited 
but limitless. And as that love takes possession 
and reigns in our hearts and souls, we shall find 
this to be true, that we love not family, friend, 
or nation less ; but through loving the whole, we 
become more capable of loving each part of 
the whole, we become one with the whole. 

And there is this entering into the universal, 
becoming one with might, becoming one with 
power, becoming one with the intelligence of 
God. Out of this condition of life come all minor 
conditions, comes the psychic development, this 
ability to see just as clearly in what is called the 
invisible world as in the visible world, to hear in 
the invisible just as much as to hear people speak- 
ing in this visible world. 

One enters into a new consciousness of life, 
one realizes for the first time that this outer 
world is not the all important world that we 
make it. One is no longer influenced, no longer 
controlled by external things. He realizes that 
he is superior in every sense of the word to 
all the external ; that the soul of man is greater 
than the world; that man has dominion and 
power over every external thing. The soul is 
superior to it all, the soul makes all true con- 
ditions of life, whether they be inner or outer. 

Do not let us deceive ourselves about these 
things ; it is easy to be deceived. People can so 


locate authority in the outer world that until there 
comes the spiritual awakening, the whole life will 
be guided by the external, and they will never 
live, and never can, the life that man was in- 
tended to live. Remember, that the truth shall 
make ye free. Then shall ye be free indeed. 

Jesus said, *'He that findeth his life shall 
lose it: and he that loseth his life for my 
sake shall find it." In order to live on a 
higher plane of existence, we must die to a 
knowledge of the personal self, instead of per- 
petuating it through the gratification of purely 
personal desires. The caterpillar dies that the 
butterfly may live. The personal man must 
cease to be before the soul can become fully 
alive to the spiritual man. Death is but dying to 
one state that we may live in another. When 
w^e die to the sense nature, we shall awaken 
to the psychical. 

The mind of man has been so engaged in 
the study of the visible world about him, that 
to a marked degree he has overlooked the 
invisible forces, both within and without. We 
have reached an epoch in the world's history 
where many are turning away from the study 
of the seen ; where the mind, having wearied 
from oft-repeated endeavors to find the solu- 
tion of life in the w^orld of form, is turning 
to a study of the unseen. Evolution in itself 


can never disclose to our vision the spiritual 
realities of the universe. We must go back 
of all existing forms to arrive at eternal ver- 
ities. We must see beyond the world of ef- 
fects, because all causation lies within the 
realm of the unseen. Medical men study the 
pathology of the body, and there are mental 
healers who study the pathology of the mind. 
It is barely possible that they are both nec- 
essary states of evolution, but they are only 
necessary to those having no higher knowl- 
edge of the truth. A study of pathology of 
either mind or body is but going down into 
the shadows, the dwelling in things that con- 
tradict the good and the true. If we would 
carry light to souls who sit in darkness, we 
must dwell in the light ourselves. If we are 
groping about in the shadows involved in the 
contradictories of truth, how is it to be ex- 
pected that our light will become manifest to 
them? In order to reach and be beneficial to 
other souls we must have a recognition of the 
possibilities inherent within them, and how 
can we have such a recognition if we our- 
selves have not unfolded to the possibilities of 
the power and goodness that is contained poten- 
tially within our own being. 

The study of truth, beginning in the deepest 
recesses of our own consciousness, making it- 


self first manifest to ourselves, will eventually 
become manifest to those about us. We can 
never discover or throw light on the way that 
leads to life for another, until we have first 
made that discovery for ourselves. The good- 
ness that we see in others we see only in pro- 
portion as we have unfolded to a knowledge of 
goodness in our own souls. The seeming evil, the 
lack of truth that we see in others, is but, after 
all, evil and lack of truth in ourselves. Of 
course we would express in our own way the 
goodness or lack of goodness we see in others. 
No two persons express things exactly alike. 
While one person may judge and condemn 
another for what he considers pride, for in- 
stance, if he makes a thorough examination 
of himself, he will find the same quality of 
mind, or rather lack of quality, expressing it- 
self in other ways in exactly the same propor- 
tion. The yardstick by which we measure 
other people is the only one that we can use 
in measuring ourselves. We can, therefore, 
see the necessity of finding the good and the 
true within our own consciousness, in order 
that we may judge righteously. If we could 
thoroughly understand the lights and shades 
of our own being, it would not be possible for 
us to condemn or sit in judgment on any 
other soul. It is not as tho there were many 


ways that souls could take to reach a more 
perfect state of being, so that there might be 
differences of opinion as to the better way to 
take ; the way that one soul treads in its un- 
folding is the way that all souls must tread. 

When Jesus said that the way was a strait 
and narrow one, and also added: "and few 
there be that find it," he did not mean to imply 
that the way would not eventually be found, 
but simply meant that the minds of those 
about him were so taken up with thoughts of 
this world, its cares, and its pleasures, that 
their eyes were blinded to the true way ; in 
other words, that the great majority of man- 
kind was bent on seeking pleasures and hap- 
piness in the world without them, while few 
were seeking it in the kingdom that lies within. 

We stand to-day on the very threshold of 
spiritual knowledge and its consequent power, 
knowledge that surpasses any that the world 
can offer, power that pertains, not to things 
of this world, but to our own spiritual well- 
being. Self is the barrier that stands in the 
doorway and bars our entrance. He who en- 
ters that doorway leaves self behind. Human 
will must accord with divine will. ''Behold I 
stand at the door and knock." The indwelling 
Christ would point the way of life. That Christ 
is seeking to attain the ascendency in the 


licarts and minds of all people, and yet we 
turn away. We are not ready to forego the 
pleasures of the world for the peace that the 
world can not give nor yet take away. We 
are blind about many things now ; sometime 
we will see clearly. The spiritual senses have 
been hid ; covered up by the physical. When 
we have subordinated the lower self to the 
higher w^ill, then will joy and peace and rest 
flow into our lives, and the things that have 
been hidden will be revealed. The love of 
God and the love of man will then become a 
living spring, flowing through our thoughts 
and words and deeds, blessing every one. 
throwing a light upon the path of Hfe that will 
enable others to more clearly discern the way 
that leads to everlasting day. 



"Every human being is intended to have a character of his 
own; to be what no other is, and to do what no other can." 

— Channing. 

"The poor, exiled shrub dreams by a native longing of a splen- 
did blossom which it has never seen, but is dimly conscious that 
it ought somehow to produce. This is the way in which the 
ideal of life, the life of full completion, haunts us all. We feel 
the thing we ought to be beating beneath the thing we are." 

— Phillips Brooks. 

"God hides some ideal in every human soul. 

"At some time in our life we feel a trembling, fearful longing 
to do some good thing. 

"Life finds its noblest spring of excellence in this hidden im- 
pulse to do our best." 

— Phillips Brooks. 

A New Testament writer reminds us of the 
diversity of gifts possest — one has that of 
healing; another, prophecy; another, tongues. 
All are expressions of the same spirit, but in 
the unity of the spirit there is a wide differ- 
ence of expression. The same informing spirit 
may even express itself in two opposite ex- 
tremes, and yet there be perfect unity in the 
inner force thus outworking. There must of 



necessity be this variety in the forms it takes 
and in their operation. It is of this ultimate 
expression that we as builders decide the form. 
The informing force is not ours — this is the 
gift. How we use this gift lies with our- 
selves, and the gift is really ours only through 
the true using. And this using of our gift 
or gifts should be in accordance with our 
deepest desires. The desire of the inmost self 
is the guide to all true effort, activity, expres- 
sion. That which we truly desire, upon which 
we earnestly fix ai^d center our minds, comes, 
of necessity, naturally and freely into the life. 
With the inception of any strong, true desire, 
we come into the real possession of the thing 
desired. Possession is not a matter of some 
future time, nor even of material expression. 
The latter belongs to the outward realization 
only. Some one may say: "This sounds very 
well indeed, but it is impossible for me to see 
the truth of it." Each thing actualized must 
first exist as an upwelling desire — a mental 
image — before it can be exprest, external- 
ized. Now, this upwelling force, this primal 
feeling, is involuntary. The pictured plan of 
its outworking is of our making and direction, 
and the final product is wholly in our hands. 
We make our own pictures of life. If we 
make no pictures, have no plans, in our life 


activities, this central force is practically 
wasted — frittered away. We drift on the great 
ocean of existence, our minds go from one 
desire to another and accomplish nothing. 
We are like ships without a rudder: we may 
be intact in equipment otherwise, but if we 
have nothing to guide us, nothing of service 
will be achieved. We need a chart for our 
voyage, we need to know the purpose of our 
lives, each for himself to know the goal of 
expression for himself. None can interpret or 
decide for another. Each must work out his 
own salvation. Success in anything can never 
come through merely wishing or hoping or 
thinking or taking treatments for success. 
Any of these may serve as a stimulus, but 
anything worth the having must be stead- 
fastly worked for; it does not come to folded 
hands. Our life-plan need not be a hard and 
fast one — it should be adjustable; growing 
with the added knowledge and new experiences 
of each day. We do not cast aside yester- 
day's chart, but enlarge it in keeping with to- 
day's horizon. One of the greatest mistakes 
in life is that of taking for granted that the 
thoughts and feelings, the conceptions and 
ideals, that bring us happiness to-day will 
satisfy us to-morrow. We hold tenaciously to 
the old ideals and forms of expression, and try 


to revivify them to meet the demands of the 
moment. There is such a thing as divine dis- 
content — a constant hungering and thirsting 
after fuller expression, larger life, deeper real- 
ization. But this is as different as day is from 
night from the futile, feverish dissatisfaction 
that finds no pleasure in the present, yet 
makes no effort to actualize the larger ideal. 
To the " divine discontent " — the soul's out- 
reaching — the life more abundant is the un- 
failing response. All expression comes through 
activity. Through repose and relaxation come 
the gathering together of the life forces and 
the accumulation of energy and strength. This, 
however, must alternate with activity, else the 
accumulation is of no service — is really in- 
jurious. The active life is essential to health 
on every plane, and is the truly religious life. 
Isolation from one's fellows — a life of sepa- 
rateness' — pondering, perhaps, over some sacred 
book or revered truth, can never be the most 
deeply religious life, for it is not the natural 
life. Not the monk who shuts himself off 
from the world, to save his own soul, but the 
man who is acquainted with the joys as 
well as the griefs of the common people — who 
lives the common, every-day life, the simple, 
natural Hfe — is the ideal we need to-day. Man 
works as God works; the pressure of energy 


he feels within him is from the source of his 
being — from God. We must follow out our 
own way — our own deepest desire and im- 
pulse; we must not imitate or blindly follow, 
for in this way we destroy the particular mes- 
sage which we came into the world to give. 
Each of us can do one thing best, and this is 
the thing for us to do. This does not mean 
that we are not to listen to counsel, but, after 
all is said and done, the self, the innermost, 
must finally decide. The one who gives ad- 
vice offers the best he knows, the best for 
him. But what is best for one is not by any 
means the best for another. What do you 
want most to be or to do? that is the ques- 
tion. What is your deepest desire? To make 
the outer like the inner — this is what we are 
all, consciously or unconsciously, striving for. 
We shall not succeed all at once — we can 
not build the whole structure in a moment. 
Shall we, then, yield to disappointment and 
discouragement — we have tried so hard and 
so long, hoped for so much and accomplished 
so little? There is no room for discourage- 
ment in this life. Take a broader, deeper 
view of it, and all is clear, and every step 
is seen to be an onward step. That life is 
worse than wasted which has not unfolded — 
exprest. No matter how full of possessions, 


of material things, and of power the span of 
life may be, it is empty, nevertheless, if the 
true self has not exprest itself. We may 
travel up and down the earth and search all 
the wisdom of the past, but if we have not 
found ourselves we are forever unsatisfied. 
We must come to know the innermost — we 
must be at home at the center of our being; 
this demand is written indelibly in the consti- 
tution of all things. And this we can do only 
through work. I use the word in the broad- 
est sense. Just as there is no enjoyment of 
food on the physical plane without the requi- 
site amount of exercise, so on every other 
plane, activity is essential to growth and de- 
velopment. When we are active, each doing 
" his own " work, there is a sense of complete- 
ness, of fitness, of buoyancy; there is the 
" keen functionary satisfaction " that marks 
the square man in the square hole, the final 
and unquestionable proof that w^e are doing 
the right thing in the right place. There can 
be no true harmony in the life until we have 
found our work — until we are doing our work. 
If we fail to express what is within us de- 
manding unfoldment, we are like dead bodies 
walking about — mere " encumberers of the 
ground." We can realize the joy of living 
only through work — through self-expression. 


Mere inactivity is not rest. Rest ceases to be 
restful when the balance is lost and the ac- 
tivity is not in proportion. There must be 
this balance — this poise. Nature resents every 
excess. If at one time we do two days' work 
in one day we will presently have to take 
two days to do one day's work. As we work 
steadily and earnestly, doing each thing that 
comes to hand according to our best light at 
the moment, we find a corresponding increase 
of power. The greatest development comes 
through the well-doing of each duty, however 
apparently insignificant. The thing we know 
best how to do is usually the thing that needs 
to be done by us. We should strive to get a 
good perspective in our work — to take a broad 
and all-around view of life. As we, one by 
one, dispense with the useless, superficial 
things of our day-by-day life — as the needless 
tension and strain relaxes, when we begin to 
live simply, earnestly, naturally — we will find 
our power increased tenfold. We can accom- 
plish, then, many times what we formerly 
could ; we can dispatch things with greater 
speed and yet without hurry. When the mind is 
poised and the purpose kept constantly and 
clearly in view, action follows action in orderly 
sequence ; there is no haste, yet no wasted effort 
or time. One may run, you know, with poise 


and even quietness, when another, walking, 
may be in haste and turmoil of spirit. Notice 
in playing the piano — there must be rapid 
movement, but it must also be orderly, meas- 
ured, purposeful. To the purposeless mind, the 
presentation of two or three things to be done 
at one time produces confusion. In the pur- 
poseful mind there is no reason for confusion. 
Each new thing falls naturally into its place, 
and there is neither waste nor haste. If one 
lives out his own life sincerely there is always 
a place for him in the world — he can not be 
superfluous. The world needs each of us, 
else we would not be here. Each has a natu- 
ral, individual message. Of a dozen singers, 
for instance, there are no two just aHke, 
though all, perhaps, may have the same reg- 
ister. Wherever there is life there is diversity 
of expression. Just as there are no two leaves 
alike among all the leaves on all the trees the 
world over, so there is never repetition in 
unfolding life. So, too, in our work, in so far 
as we give ourselves to it, it lives and is of 
service. We weave ourselves, our very souls, 
into whatever work we do sincerely. Now, 
in imitation it is different. No matter how 
perfect a copy is, it can never carry any spe- 
cial message. It does not live. It is well to 
learn of others, but only to the end that we 


the more completely express ourselves. Work 
often comes to tis to be done. It seems to 
stand before us, directly in our way when we 
would go elsewhere and do other things. Now 
when this happens it is well to do the thing 
that presents itself — do it well, the best we 
can. We may not want to go on doing it 
forever, but the quickest way to get rid of it — 
to grow out of it into the way of our desires — 
is to face it and give it our best effort until 
the especial lesson that it holds for us is 
learned. We can never shirk or pass over 
things — however difficult or unwelcome they 
may seem. And often enough they prove 
angels in disguise. The clearer we keep our 
minds and the healthier our bodies are, the 
better work we will do in whatever line we 
may choose. We owe this to ourselves, to 
our fellow men, to God. This is our reason- 
able service — to " present our bodies whole 
and acceptable unto God." It is so much 
easier to be healthy and wholesome-minded 
and happy than the reverse, if only we would 
think so. It is the natural way. Heretofore 
we have thought so much of our weaknesses 
and failures, we have dwelt at such length on 
our discouragements and difficulties ; and of 
course the result was, more difficulty and more 
failure. Now let us try the other way. Let 


us try a complete reversal of action. Let us 
remember that the power that is in us, work- 
ing through US), is all — health and all — strength 
and all — happiness. There is no obstacle or 
hindrance to the full, free expression of this 
power except our own wills — our own desires 
or lack of desire. Remember, nothing pre- 
sents itself to us to be done that is too diffi- 
cult for us to accomplish. No desire can come 
to us that is too high or too great for fulfil- 
ment. If anything comes to us that does not 
really belong to us, it will not stay — whether 
it be possessions or experience or whatever it 
may be. But w^e must work, nevertheless, for 
the keeping of even our own. A healer may 
give his very life to a patient, but if the pa- 
tient puts forth no effort of his own, it will 
be of no permanent good. We must do our own 
work, live our own lives, make our own de- 
cisions. No other man or any number of men — 
not God himself — will do this for us. Work, 
in its broadest, its true sense is the most es- 
sential thing in life. Take work out of life 
and there is in reality nothing left: no inter- 
est, no purpose, no joy. All work should be 
the expression of one's real self. The kingdom 
of God can come on earth only as each indi- 
vidual finds his own salvation through work 
and brings it in this way. There is no soul 


exempt from this responsibility. The ques- 
tion comes to each of us now : Am I consciously 
endeavoring to unfold to the plan of life which 
God has written into my soul — to be true to the 
purest, the holiest, the highest instincts of my 
being? Am I trying to help others to be true to 
themselves? Do I desire happiness for others as 
earnestly as I desire it for myself? For it is only 
in this way that I must eventually work out my 
own salvation, and in so doing, help to bring the 
kingdom of God on earth. 



"Silently and unobserved, the Spirit will breathe upon us if 
we reflect, if we wait for it in stillness day by day. ... It 
steals into our consciousness when we think deeply, to guide, to 
strengthen, to heal, to encourage. The great secret of life is to 
know how, in our own way, to be receptive to it, how to read 
the message of its inner whispering. The sure method of grow- 
ing strong in realization, of its nearness is to believe it will 
come if we listen, to trust it in moments of doubt as the lost 
hunter trusts his horse in the forest, to have an ideal outlook, 
and then renew our realization day by day, ever remembering 
that, as this Spirit is the only Reality, the one power, the one 
love, we live in it, and with it, and there is naught to separate 
us from its ever-watchful care, its ever-loving presence." 

— H. W. Dresser. 

"As a piece (of gold or silver) covered with earth, when 
cleansed, shines like light, so the embodied soul, when beholding 
the true nature of the soul (of itself), becomes one, obtains its 
true end, and every pain ceases. 

"When, absorbed in this concentration (the Yogi) sees by the 
true nature of his own self, which manifests like a light, the 
true nature of Brahma, which is not born, eternal and free from 
all effects of nature (or, as S'ankra explains 'tattwa,' from the 
effects of ignorance), he gets released from all bonds. 

"To God who is in the fire, who is in the water, who entered 
the universe, who is in the annual herbs, and who is in the 
regents of the forest (the trees), to this God be reverence, to 
Him be reverence." 

— The Upanishads. 

We begin in our earliest childhood to pray, 
and there is an unceasing, an unending prayer 
continuing on all through our earthly exist- 


ence. At times the prayer is a fervent, deep, 
outreaching of heart and mind and then again 
it has to do with the most trivial things in 
life. Why do we pray? Is the great Universal 
Spirit in any way benefited or uplifted through 
our prayers? Is God moved to change from 
a state of displeasure to one of forgiveness be- 
cause of our prayer? Is natural law set aside 
because of any suppHcation on the part of man 
to the Father of All? No, none of these things 
come to pass. The laws of God are universal 
and unchanging. 

Why do we pray? Because it is a vital 
necessity to the life of man. Prayer is desire ; 
desire enters into everything in life, so that 
life is an unceasing prayer. Desire relates us 
to whatever we desire whether it be material 
things, mental attainments or spiritual under- 
standing. Desire may be superficial and tran- 
sitory and little return come from such desire. 
A Hfe that is filled with such desires is never 
able to express anything that is great or won- 
derful, but is filled with trivial results, showing 
that one can not express anything that is 
greater or higher than the ideals that exist in 
the mind. When you see great things accom- 
plished by any one, know that it is in answer 
to prayer ; that only the great desire can bring 
the great result. This applies not only to 


some things, but to everything in life. Our 
lives, whatever they may be, are the true ex- 
pression of our prayers. We should know that 
our false as well as our true desires are alike 
exprest ; each desire as a seed carrying within 
itself, its own fruition, each bringing its own 
punishment or reward. If we could all realize 
the truth of this, what a difference it would 
make in our prayers. If we knew that a true 
desire always related us to the good and the 
true, ever becoming the seed for greater and 
more perfect expression, or if we realized that 
our false desires, not only brought about the 
loss of mental and physical energy, but also 
brought into our lives unpleasant and dis- 
agreeable things, we would try to shape our 
desires in order to have them conform to the 
true requirements of the law of desire and its 

A great many people will argue that the 
disappointments, failures and disagreeable 
things which come to them are not the things 
for which they have prayed, not the things 
which they have desired, and therefore that 
there can be no such law. The law exists and 
the law acts, regardless of what they think, and 
whatever has come into their lives has come 
because of this action of law. In the Bible 
we read of one who said, *'The thing I feared 


has come upon me." Through allowing the 
mind to dwell upon that which we fear in 
life, we tend to establish a relationship be- 
tween ourselves and the thing feared. We 
may desire the reverse of the things feared, 
but the fear being the stronger, tends to per- 
vert the desire. One may have a good desire ; 
but if the mind is filled with doubt concerning 
its fulfilment, it is as tho he were reaching out, 
through his desire, to lay hold with one hand, 
while through his doubt pushing away with 
the other. All true fulfilment of desire comes 
through the at-one-ment of heart and mind: 
such condition expressing itself outwardly in 
action, must eventually bring about the realiza- 
tion of each and every desire. One becomes 
a magnet to attract to himself everything 
that soul, mind or body may require, because 
he is at-one with the eternal laws of life. His 
demand must bring to him the perfect supply : 
it is what the Master meant when He said, 
"Whatsoever ye ask believing, ye shall re- 
ceive." He showed, too, plainly that the Fa- 
ther had only good gifts for His children, that 
He was more willing to give than his children 
were to ask or receive. If, then, any good 
thing seems to be withheld from us, let us 
know that it is withheld, not because the Fa- 
ther is unwilling that we should have it, but 


because in some way we prevent ourselves 
from receiving. If we could understand the 
full truth contained in this, we would cease to 
think that the objects of our desire were with- 
held from us because of any cause or fault 
that lay outside of ourselves, and would place 
the responsibility where it belonged. It may 
be hard for us to become accustomed to the 
thought that we are quite as responsible for 
all our failures as for all our successes. The 
unstable mind, the transitory or shifting de- 
sires, the passing effort are all states of our 
own consciousness, and if the outer results of 
these inner states are unsatisfactory, let us 
know that they can only be changed as a more 
permanent and abiding state of consciousness 
displaces the old. 

Prayer is the effort of one's mind to ad- 
just to both inner and outer life. If the right 
adjustment is brought to pass within, then the 
outer adjustment is an effort which is both 
natural and easy. On every plane of being, 
from the plane of the purely sense-desire to 
the plane of the highest spiritual-desire, we 
can have true prayer; prayer varying in degree 
but not in kind ; and with all such true prayer, 
from lowest to highest will come the perfect 
fulfilment. If in simpleness and directness of 
mind, one desires everything necessary to his 


physical well-being and is willing to work to 
see his desires take form, to such a man, who 
is neither envious nor covetous of another's 
possessions, will come the full outer reward of 
his inner desire. On the spiritual plane, when 
one is using the gifts of which he is already, 
possest and desires increased power in or- 
der that he may not only enrich his own life, 
but the lives of others, his prayer will of a 
certainty be answered. When any strong true 
desire enters the mind, let us know that it is 
the starting-point, the foundation of its ulti- 
mate realization — that we should hold to it 
with a persistent perseverance, having no 
doubt but that its ultimate fulfilment is abso- 
lutely certain, and while we might not be able 
to determine the way or the time, or even 
how it is going to come, we should know be- 
yond all question that it is on its way to us, 
and that the only thing that could hinder its 
coming would be our own doubts or fears, our 
own mental or physical inaction — that it is 
being just as surely attracted to us as the 
steel is attracted by the magnet. The size 
and the strength of the magnet determines the 
size and the weight of the steel. If the mag- 
net be weak and inefficient, only the small 
particles will be attracted and held by it. If 
the magnet be strong and large, it will attract 


in proportion to its strength. The deeper and 
the more abiding ideals are, the more pow- 
erful they become. It is always the increased 
power in life which brings more quickly the 
realization or expression of desire. There was 
a much more intense desire, reenforced by 
faith, in the woman who touched the hem of 
Jesus' garments than in the man who had been 
born blind, for whom Jesus spat upon the earth, 
making a salve with which to anoint his eyes, 
telling him to go wash in the pool of Siloam. 
In one there was the instant response, the 
other required both time and form in order to 
be healed. Jesus was able to perceive the 
limitations of the understanding of the different 
people who came to him to be healed. He was 
the physician who understood every case and 
who knew how to apply the law to fit every 

Very few people have thought that their 
desires, whether true or false, have had much, 
if anything, to do with their physical well- 
being, and yet there is no question but that 
desire formed in mind begins at once its bene- 
ficial or harmful action. The false desires pro- 
duce an almost instantaneous effect upon one's 
breathing ; through it new combinations of the 
elements of the body are affected. Where be- 
fore existed only health-giving products, 


poisonous substances are generated, and with 
each added false desire the whole life — the 
blood — becomes poisoned, and physical disin- 
tegration ensues. This is not a mere theory 
but an actual fact. Each true desire becomes 
a vitalizing energy in the life of the body, to 
restore, to reform, to build up. The breath 
becomes rhythmic and strong in action, deno- 
ting the true self-control. The food taken into 
the body is both thoroughly digested and as- 
similated ; in fact, the whole action of true de- 
sire is to strengthen and renew the physical or- 
ganism. Not that I mean there is no further 
action, because no one can tell how far-reaching 
true desire is. No one can tell how many other 
minds are affected by the true desire that has 
its inception in the Hfe of some one person. It 
goes out to strengthen, to quicken and renew 
the minds and bodies of many people, blessing 
and doing good to all. We should learn to 
make life a truly directed, unceasing prayer. 
In the following meditations, I have no 
thought of giving any new form to prayer; 
but would suggest that the reader, by allowing 
his mind to dwell upon the thoughts contained 
in the meditations, may find that they serve 
to call out new thoughts and desires which 
may mean far more to him than the written 
meditations. They are given, then, with the 


object rather that they may become a means 
to the calHng out of one's inmost thoughts 
and feelings than to serve as any definite form 
of prayer or mental treatment. They will ap- 
peal to each mind according to its needs ; they 
will help only as one leaves the written word 
and is able to enter into the "spirit" of the 
word. If one, after reading a meditation, 
closes his eyes and ears to the outer world 
and meditates in the spirit, he shall better 
understand why I have given in this book 
these brief meditations or prayers. 


Eternal Spirit of love and wisdom, we would 
unfold our desires to Thee, because we realize 
that Thou art the hearer and answerer of 
prayer. We can give to Thee, nothing — but 
Thou givest every good thing to us. Every- 
thing necessary to life, to health, to happiness, 
is given by Thee to all Thy children who pray 
and ask aright. We would ask Thee for greater 
influx of Thy love and wisdom, so that we 
may know how to pray. aright. May a deeper 
realization bring to us the knowledge that 
the heart's desire carries within itself its own 
fulfilment ; that the desire for love and wisdom 
is that which makes love and wisdom ours, 


and is that which relates us to the universal 
love and wisdom. 

We do not wish to come into communion 
with Thee with any worldly desires in mind; 
rather would we seek Thy kingdom within our 
own highest consciousness ; find Thy spirit of 
love and truth indwelling in us, and forever abi- 
ding with us. We would pray for the eternal 
riches which can not pass away ; that peace 
and love which passeth understanding should 
forever be ours, and we know of a very truth, 
that having all that is highest and best in 
life, all lesser things are included ; that when 
we consciously realize Thy kingdom in our 
lives, dominion and power are ours in the outer 
world ; that all things are ours, and with the 
spirit of peace and love, we repose in the 
blest assurance that all we have asked of 
Thee will be granted. Thou knowest our 
every need, and we rest assured that our every 
need will be supplied on all planes of our being. 
Make us one with Thy truth, and one with 
Thy wisdom and love, so that we may come 
into the perfect fulness of life, into the measure 
of the fulness of the stature of Christ, wherein 
the deepest desire of life is realized — a conscious 
oneness of the human with the divine, and blest 
indwelling Father, Thy name shall have all the 
honor and glory forever. Amen. 



Our Heavenly Father, Thou art the source 
of all health. There is no knowledge or under- 
standing apart from Thee. Thy truth and 
wisdom are from everlasting to everlasting. It 
is Thy truth, which, entering into the mind of 
man, makes him strong in the power of Thy 
might; makes him wise in the strength of Thy 
wisdom. We realize that the desire of our 
hearts and minds to know more of Thy truth 
will relate us to, and make us one with it, 
and that Thy wisdom illuminating our minds 
shall throw light on the way that leads to life 
eternal, bringing us into the fulness, into the 
perfect freedom, of life and truth. May our 
every thought be inspired with Thy truth, that 
each word and deed, as it takes form in the 
world in which we live, shall perfectly express 
divine truth. We know when we are in the 
truth that our lives are in harmony with law; 
that our minds are continually renewed, and 
our bodies strengthened; that as we dwell in 
truth, truth lives in us. The joy and the peace 
of life are reaHzed as never before. 

Lead us in the way of all truth. Guide us in 
the way of all righteousness. Give to us an un- 
derstanding of Thy perfect law, and strength 
and wisdom to bring our lives into perfect con- 
formity and trust. Then shall the seeming 


end of life pass away, and the shadows of 
doubt and unrest shall no longer disturb us. 
Then shall we rejoice and be glad, for Thy 
truth and wisdom shall lead us into paths of 
pleasantness and ways of peace. And we shall 
have become free men and women in the 
Christ, and Thy name shall have all the honor 
and all the glory, and Thy truth shall abide 
with us evermore. Amen. 


O, Spirit of Hope, which proceedeth from 
the Infinite Mind to brighten and make glad 
the life of man, enter then into my life and find 
an abiding-place, giving peace and joy, so that 
the outer life may be radiant because of thy 
presence ! We know that where Thy light is 
there can be no darkness, where Thy strength 
is there can be no weakness. Like a star, 
bright with promise, shine on the pathway of 
life, be to us a guiding light to direct us in the 
way of truth. Resting in Thy spirit, O Hope, 
love's dawning will become the sunlight of a 
new day, and Faith, Thy wondrous sister, will 
be the crowning manifestation of life. A life 
that will grow larger, happier and more complete. 
A life wherein every true desire of heart and 
mind will be fully and freely realized and exprest. 



O, Soul, rejoice and be glad ! Sing unto the 
Lord a new song; a song that shall tell of His 
loving goodness and His compassionate ten- 
derness ; a song that shall burst forth in joy, 
because of the presence of His divine spirit, 
which filleth thy life with the perfect happiness 
of living. His presence is ever with thee, so 
that thy life partakes of His Omnipotence, thy 
understanding of His Omniscience. He breathes 
in and through thee the vital breath of life, 
and never leaves or forsakes, but is ever with 
thee. The sunshine of His glory illumines thy 
every way. And His beneficence encompass- 
eth thee. Let the new song which is in thy life 
sound forth in the world about thee. Let the 
inner glory and joy call out aloud to those who 
dwell in the shadows of life, that they may 
awaken and sing with thee the new song. 
Breathe upon the world what the spirit hath 
breathed in thee, that thou shalt aid in making 
the kingdom manifest, and in thee, through 
thee, and by thee shall God's perfect will be 
done on earth as it is in heaven. 

This is thy high, thy holy office ; and let 
God's word shine as a beacon-light, pointing 
out the way that leads to the life eternal. And 
in doing this hope shall so fill the souls and 
minds of those who are cast down that their 


eyes will be uplifted, and they shall see the 
divine ; faith will so transfigure their lives that 
they will give expression to God's perfect image 
and likeness, and love will so radiate from the 
center of their beings that it will unite them with 
all souls, causing them to realize their at-one- 
ment with universal soul. 

Rejoice and be glad; for in thy life the 
Christ hath arisen. In thee the Holy One of 
Israel is born. The Son of Righteousness has 
come with healing in His wings, and the glory 
of the Lord is about thee! Give thanks and 
praise the Lord, for His mercy endureth for- 


Our Father, we greatly desire that the real 
substance of life may so flow through our being 
that we may become rooted and grounded in 
faith. We know that without Thy faith we can 
accomplish nothing, but that in living and real- 
izing faith to be the one eternal substance from 
which all things proceed, we may become filled 
with Thy perfect health and strength, which 
are manifested as holiness of mind and whole- 
ness of body. In Thee, O Father, is the whole- 
ness of faith; in us the part. Make us to 
realize that the whole and the part' are one, 
that there may be no sense of separateness. 


that we may know that Thy Hfe is our life, and 
that from Thee comes every good and perfect 


Our Father, we know that it is a reasonable 
service that we present our bodies whole and 
acceptable unto Thee, but we also know that 
this can not be done, save through the renew- 
ing of our minds, and that our minds are re- 
newed by Thy spirit dwelling in us. In the 
spirit of faith we pray Thee that Thy spirit 
may find an abiding-place in our lives, illumi- 
nating our minds, and strengthening and ma- 
king whole our bodies. We would make our 
bodies a fit habitation for the soul, so that 
Thy will may find its perfect expression in 
both mind and body. 

Awaken our consciousness to the fact that 
Thou hast committed into our care faculties 
of mind, through which divine love and wis- 
dom may act for the upbuilding of the habita- 
tions in which we live, and that only as we use 
Thy power aright can perfect health and hap- 
piness be ours. Cause us to see that only as 
we have health and happiness are we in ac- 
cord with Thy divine law. We pray for a 
more perfect understanding of Thy law, and 
a greater desire to do Thy will. Free us from 


all selfishness that would ask for ourselves 
things that we would not as gladly see others 
receive. Make our wills one with Thy will 
and our desires one with Thy desires for us, 
so that we may ask nothing amiss of Thee, 
and with hearts filled with love and minds 
filled with thankfulness, we would bless and 
praise Thy Holy Name. 


Infinite and eternal Source of love, many 
have been the names by which Thou hast 
been called, but the Master has taught us the 
most beautiful of all Thy names, the name 
we may utter with our lips, but far and above 
all else, feel in our hearts : Love — love that 
transcends all thought or understanding; love 
that illumines the soul and glorifies the life. 

Our Father, Thy love is in all, through all, 
and above all. The tiniest dew-tipped flower 
is as much an expression of Thy love as is 
the radiant sun. Thy love gives color and 
beauty to all things. May it color and beautify 
our lives, transform and renew our very being. 
We know that dwelling in Thy love, no evil 
thing can befall us; that when it dwells in 
the heart, the mind is serene and our lives 
radiate the sunshine of Thy love. May its 
influx be so great that we shall show forth its 


divine presence in thought, in word, and in deed. 
We fervently desire that it may abide in us and 
we abide in it, that we may love Thee and 
one another as Thou hast loved us. 


Our Father, Thou in whom I live and move 
and have my being. Thou art the Loving Giver 
of every good and perfect gift, I ask that Thy 
love and wisdom may so illumine and direct 
my way that Thy invisible kingdom may find 
expression through my every thought, word, 
and deed. Help me to realize that Thy king- 
dom is within mine own soul, yet not alone 
within my soul but in all souls Thou hast 
brought into existence ; that Thy life, Thy love, 
and Thy intelligence unite me in closest bonds 
of brotherhood with all Thy children ; that there 
is no separation between their hfe and my 
life, but that we are all one in Thee. 


Our Father, Thou who dwellest in our own 
souls, help us to realize our oneness with Thee 
and our fellow man, that every trace of selfish- 
ness may be dissipated and Thy will reign 
supreme in our lives. Thou hast given us 
both thought and feeling ; Thou hast endowed 
us with many faculties of soul and mind, where- 


with to work out our perfect salvation. We 
know that when we are at one with Thee, Thy 
will and purpose are made manifest in our 
lives; and no temptation, however great, can 
prevail against us. Thy strength is our 
strength. We are strong in the Lord and in 
the power of His might. We desire that spiri- 
tual bread, Thy word, which shall sustain our 
souls in every hour of trial and temptation. 
We desire to use every gift which Thou hast 
given us, for Thy honor and glory. We de- 
sire the true riches which come through wor- 
ship of Thee, and loving service to one an- 


Immortal and Eternal Spirit of love and Wis- 
dom, Father of all. Mother of all, in Thee, 
through Thee, and by Thee are all things lived. 
There is no life or understanding apart from 
Thee. There is nothing in Thy universe, so dis- 
tant or so small, but is animated by Thy life and 
controlled by Thine intelligence. Day unto day 
uttereth speech and night unto night showeth forth 
knowledge. All Nature is Thine open book, all 
Nature lives and moves in Thee. 

We pray for a higher consciousness of Thy 
abiding presence in our lives, that we may 
know Thee and feel Thy love as the animating 
presence of our being; that we may compre- 


hend Thy wisdom so that our lives may be 
directed aright, and that we, through such con- 
scious feehng and knowledge, may realize eter- 
nal life, through knowing that Thy life and 
our lives are in no sense separate, and that 
Thou dwellest in us, and we in Thee, and that 
the soul of man and the soul of God are one. 

With such consciousness, death loses its 
sting and the grave has no victory ; but man 
becomes triumphant over death, and attains 
to that dominion and power which is latent 
in him from the beginning. 

Who can feel Thy wondrous love, who can 
attain Thy infinite knowledge? Can the part 
understand the whole? Can the finite com- 
prehend the infinite? Only as the conscious- 
ness of the finite and the partial passes out of 
the Hfe of man and he realizes his divinity, his 
oneness with the soul of the universe, can he 
come into conscious communion with Thee, and 
feel Thy love which passeth understanding, and 
comprehend Thy wisdom which is not partial, 
but all-comprehensive. Becoming one with 
Thee, becoming one with Thy eternal love 
and life, he dwells forever in the universal 
soul, and humanity becomes lost in divinity. 
The temporal is past and only the eternal re- 
mains. Death is swallowed up in life, because 
Thou, O Father, art All in all. 



"Every natural longing has its natural satisfaction. If we 
thirst, God has created liquids to gratify thirst. If we are sus- 
ceptible of attachment, there are beings to gratify that love. If 
we thirst for life and love eternal, it is likely that there are an 
eternal life and an eternal love to satisfy that craving." 

— F. W. Robertson. 

"How gloomy would be the mansions of the dead to him who 
did not know that he should never die; that what now acts shall 
continue its agency, and what now thinks shall think on forever." 

— Johnson. 

The great Nazarene said, "To know God is 
eternal life" ; and we are also told by one of His 
immediate followers that He brought life and 
immortality to light. 

The question of immortality is one about 
which there has been a vast deal of speculation 
and discussion, pro and con. It was a question 
which agitated the minds of the people during 
the life of Jesus, and we find in the controversy 
that the Sadducees were arrayed on one side 
and the Pharisees on the other. Both Scribes 
and Pharisees had some faith in immortality. 
Among the early Christians there were dissen- 
sions, and the Apostle Paul based his theory 
of immortality on the law that if one rose from 
the dead then all must rise. 



We might go ages back of the time of Jesus 
and find belief and disbeHef in immortality. 
With the Egyptians and others of the Semitic 
race, immortality was largely conditional on 
the preservation of the body, but at a very 
early date the great Aryan race, as represented 
by the Hindu people, had thoroughly imbibed 
the thought of immortality. Besides their sa- 
cred writings, the next best proof is the burn- 
ing of their dead bodies, which would tend to 
show that their belief in immortality has been 
and is stronger now than among Christians; 
because Christians still continue to bury their 
dead, and, like the early Egyptians, make im- 
mortality to a large degree conditional upon 
the body. The church burial service still holds 
to the thought of the soul's returning to God 
who gave it and the body to the earth; and 
when, at some time in the distant future, the 
archangel Gabriel blows his trumpet, then shall 
soul and body be reunited. 

This phase of Christian theology is, if any- 
thing, more distinctively Egyptian than it is 
Christian. It is not at all in accord with 
Christ's idea, for He declared: ''Destroy this 
temple and in three days I will raise it up." 
We find that Jesus, when questioned on one 
occasion, said, "Before Abraham was I am," 
and when those opposing Him retorted by say- 


ing that Abraham had been dead these many 
years, He answered that God is not a God of 
the dead, but a God of the Hving. 

Jesus said to know God is eternal Hfe; not 
through knowing Him as separate or apart 
from our Hves, but through feehng His pres- 
ence ever with us, reahzing that we are one 
with all life and intelHgence. To Jesus there 
was no separation : *'I in thee, and thou in me, 
that we may be made perfect in the One." 
His thought was an animating, intelligent 
force ever present in His own life, that had 
power to lay down or take up the physical form 
at will, showing absolute control of the body. 

There is proof that a great majority of the 
early Christians believed in an immortality 
which was in no way conditioned by the body. 
They looked at the physical form as being 
fitted for the needs and requirements of this 
earth, but they had been taught that in the 
Father's house were many mansions, and that 
in the laying aside of the fleshly garments they 
would become clothed with spiritual garments ; 
that, tho the tabernacle of this house were 
dissolved, they had a building not made with 
hands, eternal in the heavens. 

The New Testament thought of immortaHty 
is based on the oneness of Hfe and intelligence. 
It lays little if any stress on a physical resur- 


rection. The Church has forgotten about the 
spiritual resurrection of Jesus, but it has cele- 
brated for many hundreds of years the physical 
resurrection. It was not the same body that 
went into the tomb that came out of it, but a 
body that He was free to make visible or in- 
visible at will. Some may contend that the 
marks of the nails in the hands and feet and 
of the spear in the side were in themselves 
sufficient to prove that it was the same body. 
To offset that, again, the body was not recog- 
nized by Mary at the tomb, was not recog- 
nized by the disciples who journeyed with Him 
a half day's journey. We have many instances 
of stigmata, where, through dwelling on the 
thought of the crucifixion, people have had the 
prints of the nails in their own hands and feet. 
Remembering that Jesus said, *'It is the 
spirit that quickeneth, the flesh profiteth 
nothing," we must see in the resurrection a 
deeper meaning than that which is purely 
physical, and that the resurrection is above all 
things a spiritual resurrection. That is what 
Jesus meant when He said, *Tf I be lifted up, I 
will draw all men unto me." Through the 
evolution of the same eternal, unchanging love 
that brought to pass the spiritual resurrection 
of Jesus, shall all men attain to the life ever- 
lasting. There is no separation between the 


human and the divine. The resurrection of 
Jesus was a spiritual resurrection, the passing 
from the consciousness of the partial to the 
consciousness of the whole,- the divine; the 
laying aside of everything that could hamper 
or hold the soul in bondage. 

The misconceptions which followed the orig- 
inal Christian ideas came from putting a too 
literal construction on the allegorical Book of 
Revelation and the loss of the spirit or religion 
which had animated Christian bodies up to the 
time of Constantine the Great. A study of 
church history will show that from this time 
the spirit was lost sight of and the Church lived 
in the dead letter of Christian thought. In the 
dark ages superstition and materialism com- 
bined to utterly destroy all that was vital and 
true, so that scarcely a vestige of the Christ 
religion was to be found in the Church. While 
the Reformation tended to bring back some- 
thing of the old spirit of religion, nevertheless, 
no real Hght came from it on the subject of 
immortality, or the life to come. 

Eventually, it may be found that the thing 
which at one time seemed likely to destroy 
man's belief in immortality, namely, scientific 
research and investigation, will become the 
great factor in causing the minds of people to 
return to a belief in it, or^^omething more than 


a belief; because the scientific mind of the 
present time is waking to the fact that the ma- 
terial world is not all ; that there are forces, 
powers, at work in the universe which tran- 
scend all material things. 

The question of the present is not, What is 
matter? but. What is Spirit? When we have 
answered the last question we shall have the 
key to the first, because we can not know in 
reality what an effect is without knowing some- 
thing of the cause ; and when we know the 
cause of any given effect, we shall be better able 
to understand the effect. Scientific thought and 
investigation have done much in the arrange- 
ment and classification of form, but they have 
gone nearly as far in that direction as it is pos- 
sible to go, and are taking up, and will take up 
to a still greater degree, the things that are 

Conservation of force and the indestructibil- 
ity of matter tend to show that in the great 
economy of nature nothing is ever lost. We 
see people walking about on this earth en- 
dowed with animating life and physical form, 
and we assert that not one atom of these forms 
can cease to be, nor one particle of energy 
be lost. We are conscious of an intelligence 
controlling and directing the physical organ- 
ism in every part, and everything leads us 


to believe that it is in all ways superior to 
the outer form. Scientifically, we are coming 
to know that this intelligence created or 
brought into existence and gave being to the 
very form which it now inhabits and controls. 

The law of evolution goes to prove that 
for ages life has been tending from lower to 
higher stages — differentiation after differentia- 
tion taking place until in the fulness of time 
man appeared on the earth. At any stage in 
evolution we shall find intelligence displayed in 
the construction of form, this intelHgence ever 
tending to adapt the form to the requirements 
of its environments. 

Is it logical, is it scientific, to say that with 
the passing of the form this intelligence ceases 
to be, or becomes dissipated? Of course some 
may retort that as the physical form becomes 
dissipated, why not the intelligence? But for 
that matter, there is dissipation and renewal 
of the physical form taking place all through 
the life of man, and yet greater intelligence 
is constantly evolving, and what takes place 
at the so-called death is only dissipation in 
a greater degree. Furthermore, it is a well- 
known fact that the minds of people are often 
clear and active when the life of the body is 
nearly gone. 

The people who would have us believe that 


this little span of life is the beginning and end 
of all, and that the physical brain is the mind 
of man, often bring up such illustrations as 
an injury to the brain, a fracture of the skull, 
or something of the kind, interfering with 
mental action ; and these they think tend to 
prove conclusively that with the entire destruc- 
tion of the brain comes the entire destruction 
of mind. Again, they have cited the circum- 
stances where the skull has been trepanned 
and there has been a return of thought and 
reason. This, instead of tending to prove their 
case, in reality proves the reverse. It shows 
that the mind requires a perfect instrument 
through which to work, and when that instru- 
ment has been damaged it can no longer func- 
tion in a proper way; but with a return to 
normal conditions it again resumes its natural 
activities. It would not be possible to enume- 
rate the cases of people who, while in a state 
of trance, where physical animation was al- 
most entirely suspended (so much so that at- 
tendants could not tell whether life was entirely 
extinct or not), when the life-principle returned 
to the body, have recounted many and varied 
experiences through which they passed during 
the interval while in trance. 

Surely, this could not have been the result 
of any physical brain-action. If we had no 


greater proof of life after the passing away 
of the physical form than this, such testimony 
should go a long way toward establishing it. 
Again, there are the many cases of people 
who have recovered from severe sickness and 
who, while apparently suffering, have not been 
conscious of that suffering, but have had a 
marked consciousness of things other than this 
world. Of course the advocate of materialism 
will declare that such things were the hallu- 
cinations of a weakened or diseased brain. 

The great trouble with the skeptics and ag- 
nostics, who array themselves in opposition to 
the thought of continued Hfe, is that they are 
not honest in being unwilling to examine into 
the facts of the case, or else, if doing so, ar- 
rogate to themselves an arbitrary way of reach- 
ing their conclusions. They can bring no proof 
which will in any way tend to substantiate 
their own views, but only dogmatic asser- 
tions that the people who believe in immor- 
tality are either knaves or fools, and that they 
have no reasonable grounds whatever for their 
belief. It is folly to quote Jesus, Buddha, Soc- 
rates, Paul, Swedenborg, or any other great 
mind that has ever lived on the planet. If 
an angel from heaven should appear, he would 
not be able to change their conceited arro- 
gancy; what other people have known, believed, 


and taught they declare to have been all false ; in 
fact, they believe that they know everything. 
Wherever a great scientific mind, Hke Alfred Rus- 
sell Wallace or Camille Flammarion, takes up the 
study of the more spiritual side of life and con- 
siders it in an unprejudiced way, it becomes 
only a question of time when his investiga- 
tions lead him to believe in and accept the 
thought of immortality. 

The orthodox Christian ideas of immortal- 
ity are both vague and unsatisfactory. Their 
particular regulations for the continued exist- 
ence of those who accept what they are pleased 
to term the Christian faith and those who 
reject it, are neither in accord with the teach- 
ings of Jesus nor His immediate followers. In 
their blindness they misconstrue parable and 
allegory, thus getting meanings that were 
never intended, and sending the Pharisees to 
a heaven of everlasting bliss, while the pub- 
licans are doomed to eternal punishment. 

This thought of immortality is neither 
Christlike nor true. The Christ thought is that 
the lost sheep will be brought back to the 
fold, that the prodigal son's sufferings will so 
help to bring true desire into his mind that 
he will return to his father's home, that the 
eleventh-hour laborer in the vineyard will re- 
ceive the same compensation as any other. 


and that God's love and mercy endureth for- 
ever; but that man must prepare his mind 
for the perfect reception of the spirit of God. 
And that when he becomes conscious of that 
spirit it brings with it a reaHzation of his 
sonship to God; that every stage in Hfe has 
been a necessary one ; that the way to God 
is from man's very lowest earthy nature to 
his very highest heavenly nature ; that every 
step in this way is one step toward God, and 
that the love for the righteous and unrighteous 
is one love, and will save even to the utter- 
most ; that God's mercy endureth forever. 

In the Christ Gospel, life and immortality 
are clearly revealed. A time will come when 
we shall wonder how we could have misunder- 
stood it and made of it something just the 
reverse, a doctrine of death instead of eternal life. 

The church doctrine of immortality Is only 
a useless encumbrance without life or mean- 
ing. There is also an exceedingly vicious side 
to it in that it condemns to eternal punishment 
the vast majority of people who pass out of 
the world, and holds out a reward for a blind 
belief in doctrines which are in no way es- 
sential to the life. 

Life and immortality are not for the few, 
but for all; and this little earth-life is not tlie 
beginning nor end of man's destiny. Through 


the countless ages of the past man has been 
working up to what he is, and in the ages to 
come he will grow into an ever-increasing life. 
The thought of immortality is inherent in each 
fiber of man's being, and, try as he may, he 
can not get away from it. To the wrong-doer, 
who knows that every wrong act brings with 
it its own reward, and that the seed of vicious 
thought will bring a harvest of pain and suffer- 
ing, the outlook may not be fraught with de- 
lightful anticipations ; but that suffering will, 
in the end, prove beneficial in bringing him 
at last to a knowledge of his real duties to 
God and man. 

Jesus, the Christ, passed through the same 
trials and temptations that we do, and it was 
only through meeting those trials and tempta- 
tions and overcoming them that He was able 
to rise above the law of sin and death, that 
law which people had believed in hundreds, 
yes, thousands, of years. He passed from un- 
der its dominion and came under the dominion 
of the law of the spirit of life, which frees 
from sin and death. 

A New Testament writer says that it is the 
action of this latter law that all must come 
under; that we are all sons of God and joint 
heirs with Christ; that Jesus was the first 
fruits of them that slept; that we all sleep in 


the earthy man, and that all must awake in the 
heavenly man ; that Jesus through his life and 
teaching brought life and immortality to light. 
Life and immortality had been before the 
very foundation of things, and had ever 
been throughout eternity; that in the Adam 
or earthy man we all die to a knowledge of 
our true relation to God, so, when we awaken 
in the Christ spirit, that is in our own lives, 
then we come into the fulness of life and un- 
derstanding; that the old things pass away; 
that we no longer place our trust in any form 
or in anything external to ourselves ; that 
life and intelligence are eternal, and that there 
is no separation either in this world or in 
any other to come. 

And this same writer tells us that life is 
one. The form changes and passes away, but 
the soul is one with God. Since by man came 
death, by man came also the resurrection of 
life. If there were a period in the evolution 
of man when he had no conscious knowledge 
of God — a period that could be spoken of as 
death when man believed in the law of death 
— then through man's overcoming this law, 
through his becoming conscious of another law 
in his own life, the law of the spirit of life, 
he becomes the first fruits of them that slept. 

This does not take away anything from 


Jesus; it is not a failure to see the divine in 
Him, for as we see the human disappear, the 
divine comes into view. In the early part of 
the mission of Jesus He referred to Himself 
over and over again as the son of man, but 
toward the close of that mission He calls Him- 
self the Son of God, and when He was ac- 
cused of blaspheming by the people, He an- 
swered them in this w^ay : **Is it not written 
in your law, I said. Ye are gods? If he called 
them gods, unto whom the word of God came, 
and the Scripture can not be broken." 

You see it is essential that the word of 
God should come into the life before there 
can be a reaUzation of the oneness with God. 
With Jesus it is God's will, God's intelligence, 
God's power acting in and through Him. He 
knows that he is one with God and that he 
has eternal life and eternal power, and that 
he has come under the real law of the Spirit 
of life. There is perfect order in the hfe of 
man as there is in the Hfe of a plant. Some 
plants come to maturity in a short time and 
others take a long time. There is law and 
order in all things. There is a natural develop- 
ment going on in the evolution of the inner 
hidden possibilities of man. A time comes in 
his life when he shall have brought everything 
into subjection, when he shall have dominion 


and power over all things, and the last enemy 
to be overcome is death. 

We shall not all sleep, but we shall all be 
changed in the twinkling of an eye. The time 
will come when we will have attained all the 
knowledge of this earth, when we will have 
power to lay down these human forms without 
sickness, without disease, without any great 
effort. We will have power to lay down or 
take up, for man must reign until he has put 
all enemies under his feet. 

These words do not refer to any particular 
man, but to the great universal life of man ; 
not to any one soul, but to all souls of which 
Jesus was the first fruit. Remember, that in 
the real temple of God we are all parts, but 
each part has, in a way, to demonstrate that 
which the w^hole must eventually become, and 
when all individuals have done this, then will 
man, the universal man, have attained to do- 
minion and power, and will be subject to God 
and God alone, that God may be all in all. 

I heard a minister say, some time ago, when 
a body was being buried, that the soul had 
gone to God and that the body would rest in 
the tomb until the resurrection day, when soul 
and body would be reunited. When the body 
passes away, it goes into countless forms of 
one kind or another. If we were going to live 


on this planet again, there might be some 
possible reason for taking up the old body, 
but just think of some of the bodies that would 
have to be taken up ! 

There is no thought of the resurrection of 
the physical body in the real Christian doc- 
trine of Hfe. Jesus and His disciples never 
taught it. This body is of this earth and it 
will never go further than this earth. We 
shall always have bodies corresponding to our 
environment. The great truth is that the spiri- 
tual resurrection and immortahty is hidden in 
God, is in the thought of life as one, and that 
life is everlasting; that the life and power are 
the ever-present indwelling God, and through 
knowledge of His presence it is given us to 
shape the individual life in such a way as to 
at last overcome, to rise above, the law of 
sin and death. We must lay all stress on the 
spiritual resurrection, the resurrection to the 
knowledge of the life eternal, and that the 
law that brings one soul into its spiritual free- 
dom will bring all souls; that as in Adam all 
die, even so in Christ shall all be made alive. 


"It is only to man, daring to think of himself noble, divinely, 
ay, as the son of God, that there comes the possibility of put- 
ting his human powers to their perfect use. Character and serv- 
ice both fling their doors wide open to him that knows himself 
to be the son of God." — Phillips Brooks. 

"The glorious consummation toward which organic evolution is 
tending is the production of the highest and most perfect psy- 
chical life." — John Fiske. 

"My mind to me a kingdom is." — Epictetus. 

For many years man has been studying 
the mineral, vegetable, and animal kingdoms ; 
but in all his investigations he has overlooked 
what is greater than all else — man himself. 
The most important pursuit in all this world 
is the study of man. It will repay the dili- 
gent student far more than any other line of 
research. "Know thyself," said a wise man 
in ancient times; and he might have added, 
"you will know all other people ; you will know 
all else, because in this human mind — in this 
soul of ours — is contained everything to be 
found in the outer world." 

To know ourselves the investigation must 



be carried on in a manner quite different from 
that governing all other lines of study. To 
know ourselves as we are we must set aside 
pride of self, we must examine into everything 
carefully and minutely. We need to know the 
cause of all man's varying emotions and the 
motives that prompt him to follow certain 
courses — such as shutting his mind to certain 
thoughts and events and opening it to others. 
In the past we believed what we wished to 
believe, without regard to its truth, A certain 
body of men had promulgated certain doc- 
trines, and we took them for granted ; we ac- 
cepted them as the truth without investi- 
gation. Our ministers and our doctors have 
done our thinking for us. But this condition 
is rapidly passing away, and each individual 
soul is beginning to think and act for itself, 
The trammels that hitherto have bound the 
soul are being thrown aside. 

In the study of man, a careful, thoughtful 
inquiry into the matter by oneself is neces- 
sary — not taking anything that others say as 
the indisputable truth, but investigating and 
seeing whether another's idea of truth appeals 
to the inquirer's highest sense of right, and 
whether it will prove beneficial if accepted. 

The idea of storing up something for the 
future is exploded. What we want is health, 


strength, and happiness, here and now. The 
idea of going through the world with a long 
face, thinking it indicates religion, no longer 
passes current. The religion of Christ is a 
religion of hope, not despair; yet the majority 
of Christians carry about on their faces the 
opposites of brightness and happiness. We 
must investigate in the true way. Through 
the exercise of soul and mind and body 
the whole man grows strong and attains to 
true self-knowledge. 

It is largely through the wonderful control 
of thought and breath that the Hindu adepts 
perform many of their remarkable feats. In- 
deed, the wonders transpiring every day, strange 
as they appear, are but trifling in com- 
parison to those that will yet be disclosed 
through the human mind. We do not even 
dream in the present of the powers and possi- 
bilities of mind. We have power in our own 
souls to transform our bodies ; to quicken the 
action of the heart and the blood ; to strengthen 
every part of the body; and so to increase in 
knowledge of things good and true that ere 
long we may absolutely control our bodies. 

Knowledge of the law and its application 
are essential to a thoroughly controlled, pow- 
erful life. There is a real science of life, one 
by which the mind is renewed, quickened and 


made strong. This renewing of the mind is 
in turn fully exprest in physical well-being. 
If we will carefully and thoughtfully examine 
into these matters, and then live in accordance 
with our knowledge, there is not one among 
us who may not be benefited both mentally 
and physically. Man comes as absolutely under 
the universal laws of God as suns and planets 
or systems of suns and planets that move in 
unison with eternal law. There can be no 
health nor happiness aside from conformity 
to the laws of God. In vain shall we seek 
for these blessings elsewhere. 

Students of esoteric science claim that there 
is one great life-principle which is in all, 
through all, and above all. Exoteric science 
speaks of this principle as energy, or force ; 
Christian people call it God; Hindus speak of 
it as Brahm. But they all mean exactly the 
same thing — "the Power that makes for right- 
eousness," as Matthew Arnold aptly puts it. It 
is that "infinite and eternal Energy" of Herbert 
Spencer's belief. Every soul represents a part 
of it — therefore the Whole; in other words, 
it is "God working within us to will and to do." 
Our bodies, in turn, represent the force within 
us. The body is the outgrowth of the mind; 
hence, the mind can make it what it will. If 
in the past we have made errors, and as a re- 


suit of them have weak or diseased bodies, 
remember that we have the power to correct 
those errors. We have the power to make our 
bodies what we will, if our wills be in accord 
with the divine will. It is through the power of 
God within us, for there is no other power. Every- 
thing in the universe gives evidence of it. It 
is in the mineral, the vegetable, and the animal 
kingdoms, and is found in the highest degree 
of manifestation in the life of man. 

Our study of "self," therefore, rests on the 
foundation that there is but one supreme life- 
force in the universe. It naturally follows that 
there can be but one Intelligence, and that 
every sentient thing must manifest a certain 
degree of that Life and InteUigence. We find 
the degrees varying all the way up from the 
mineral to the animal kingdom — different de- 
grees of manifestation; yet one power, one 
God working in all. "I the Lord am God, and 
besides me there is none else." It is a realiza- 
tion of this infinite potency in our own lives 
that will bring health and strength ; it is the 
knowledge that we have the power of God 
within us — the power of all the universe work- 
ing with us — that gives strength of mind and 
health of body. We must realize that it is 
not possible to be separated from this eternal 
source ; that we are one with all power ; and that 


the whole force of God's universe is working 
with us and for us, not against us. 

The behef of a God afar ofif, a God of whom 
we know but httle, is not the true thought; 
it is not the Christ idea, which is that **the 
Spirit within quickeneth and maketh whole 
every part of our being." It is, therefore, the 
spirit of God within us that brings health and 
strength ; thus it is necessary first to realize 
the power of God in our own lives — to feel 
that we are one with it, and that all the in- 
telligence we have is derived from this one 
source. Knowing God in this w^ay brings eter- 
nal life, since we realize that if a part could 
cease to be the whole would cease to be ; hence, 
man's heaven consists in a realization of the 
Spirit of God in his own life, and that knowl- 
edge brings a consciousness of eternal life. 

One of the greatest of all questions that man 
has had to consider in the past is his attitude 
toward evil. Now, certain knowledge can be 
derived only from what we term evil. Evil 
is just as much a necessity in the world, to 
show man the good and true, as darkness is 
to reveal the presence of Hght ; or we may say 
that evil represents the undeveloped or par- 
tial expression of Hfe, which, however, always 
contains within itself the prophesy of whole- 
ness — completeness ; even as the seed, through 


all its varying stages of growth, carries within 
itself the prophesy of the ripened fruit. Evil 
indicates the absence of good, as ignorance 
indicates the absence of knowledge. We would 
have no idea of the beauties of light, of truth, 
of love, if their contradictories had not existed 
— if there were no darkness, no error, no ha- 
tred. And the reason is that we compare one 
with the other. If it were always light 
we would have no word for light — it would 
have no meaning. If people always told the 
truth we would have no word for truth. 

It is only through the contradictory that we 
learn of the reality. Having once learned the 
reality, the unreality (the contradictory) be- 
comes meaningless. But so long as we endow 
it with the same power as the reality, just so 
long will it have that degree of influence 
over us. 

The great lesson for mankind to learn is the 
reality of good and the nothingness of "evil." 
There is no way of overcoming the false, un- 
real conditions of life (the evil) save through 
good. "Be not overcome of evil, but overcome 
evil with good." 

For thousands of years the world has vainly 
tried to overcome evil by evil. Can we over- 
come darkness by darkness ? No ; only through 
light. Overcome evil by good; overcome ig- 


norance by knowledge. When we have over- 
come the ignorance, the evil, and the darkness 
of the past will disappear; and the reason is 
plain ; two ideas can not dwell in the mind at 
one and the same time. If the mind is filled 
with thoughts of good and of truth, there is 
no possible room for those of evil or of false- 
hood. If a room is filled with light, all the 
darkness of the outer world can not dispel one 
particle of that illumination ; therefore, if we 
keep our lives surrounded by the light — if we 
keep the light burning within — there is no 
power without that can dispel it. We have the 
power to close our eyes to the light within our- 
lelves ; but no other soul in all the world can 
do it for us, because that light is a living reality 
that can not be overcome from without. 

We come now to the development of cer- 
tain mental powers, or, rather, soul powers, 
because we have faculties transcending those 
that are purely mental. We find that through 
their development will come our greatest good, 
and that no single power occupies as great a 
place as that of the will, which is the most 
powerful force in the life of man when rightly 
directed and controlled. The will is the actual 
Self of man — the real man; and when it finds 
its true direction there arises a power that over- 
comes the false will. It is the development of 


this will to which Jesus referred. He recog- 
nized the contradictory will — purely human, 
or partial, and therefore to be overcome. He said, 
"Not my will, but Thine be done." To recognize 
the will of God as the supreme factor in our lives 
is of the utmost importance. We may not say 
we do things of ourselves — Jesus never said 
that. He said: ''Of myself I can do nothing. 
The Father working within me. He doeth the 
work." One will alone reigns supreme. 

Next in importance to the will comes the 
imaging faculty. If man uses this faculty 
aright (for we are now deaHng with a faculty 
of mind, not of soul), he will obtain nothing 
from it save that which is good. Every ill, 
or evil, that enters into the life of man comes 
through the misuse of his imaging faculty. 
While everything is good in itself, it is only 
good as it is used aright. When man attempts 
to combine the different images from this outer 
world, tho each in and of itself is good, he 
may produce evil through untrue combina- 
tions. For example, a web of cotton in itself 
is perfectly harmless ; but by adding to it cer- 
tain acids we can make gun-cotton and with 
it destroy a building. The force in the cotton 
is liberated in an instant, and that liberation 
causes the destruction. There is more sun- 
shine — more force — in cotton than in any other 


manufactured substance ; and if that force be 
suddenly liberated, the results are terrible. 

Pictures of sorrow and evil fill the mind with 
anxiety, malice, hatred, jealousy, etc., and 
cause most of the distress of life. If we could 
but see that every experience that enters into 
the life of man comes for a good purpose — 
to show him something higher, better, and 
truer; if we could realize that all things are 
working together for good — then we might not 
have to undergo certain experiences that bring 
suffering. We would see that they contain 
lessons, and our great object would be so 
to profit by them that the experiences need 
not be repeated. But they will continue to 
recur until the lesson of life is learned. 

If we image in our minds the good and true, 
we will obtain the good and true as results; 
because the mind first makes these pictures, 
and they afterward express themselves in the 
physical structure of man. We are suffering 
to-day from the evil pictures of the past. If 
we have filled our minds with fear, envy, an- 
ger, etc., we suffer, and wonder why we should 
be so afflicted. We wonder if God has sent 
these afflictions upon us, whereas we bring them 
upon ourselves as the result of false mental 
images, which in turn produce physical poisons. 

When we use this imaging faculty aright 


we picture nothing save the good and true; 
hence we express that which is good and true 
in the body. The body is transformed through 
this ''renewing of the mind." In no other way 
can we "present our bodies a Hving sacrifice" 
save through this direction of soul and mind 
faculties. There is no medicine known to-day 
that will bring health or salvation to any soul 
or body. No medical doctor can say truthfully 
that the system that he represents is founded 
on law. The law is that everything must work 
from within outward. We must work from the 
inner being to the outer. Man must be con- 
trolled by his spiritual faculties if he expects 
ever to be well and strong. There is no other 
way, for the Spirit alone quickeneth. 

Faith and hope also enter into this subject. 
What is faith? Many think that it is belief in 
something that some one else has said. Others 
hold that faith is a beHef that Jesus died two 
thousand years ago, and that in some way that 
belief will free them from all future trouble. 
"Believe in the Lord Jesus Christ, and thou 
shalt be saved." What does that mean? It 
does not mean the kind of belief just mentioned. 
We are told that "the blood of Christ cleanseth 
from all sin." The word blood always signi- 
fies "life." The life of Christ, as we make it 
manifest, is that which cleanses from all sin. 


Belief in an event that occurred two thou- 
sand years ago is not going to save a man. 
Salvation that exempts the body is no salva- 
tion at all; for a Christian going about with 
a weak body is not manifesting the Christ na- 
ture. We never hear of Christ as being weak 
or sick. Faith is founded on knowledge, not 
creduHty; but most of the so-called faith we 
have at present is founded on some one else's 
belief. True faith is always founded on per- 
sonal knowledge ; we never hear persons say 
they have faith in a man, and yet have no 
knowledge concerning him. 

A true understanding of the power of God in 
our lives gives us both health and strength. Then 
our faith is real, and greater blessings may come 
into our lives because of our knowledge of 
both past and present which constitutes a living 
faith that shall endure forever. 

Wherever we find faith, we find hope ; be- 
cause faith apart from hope is not conceivable. 
If the mind is filled with faith in God, then 
it is filled with hope. The person who gOes 
about with a gloomy face, talking over depress- 
ing things, has neither faith nor hope. These 
qualities are essential in the Hfe, and the more 
faith and hope one has in both God and man 
the better his life will be. The man that has 
little faith in his fellow man is not the one to 


trust. The more faith we have in one an- 
other — the more of God we recognize in one 
another — the better it is for us. The more of 
God we see in others the more of the divine 
we show in ourselves. 

Finally, we come to the influence that one 
mind may have upon other minds. Every 
thought we think has some effect upon the 
lives of others. It is bound to affect other 
people either for good or ill; and when we 
realize the responsibility thus placed upon us 
we should use our thought-power with the 
greatest care. Every true thought that enters 
the soul is an angel that will carry peace and 
good- will to some other soul; and every evil 
and hateful thought that enters the mind is 
going out to mingle with the darkness and 
despair of other unenlightened souls. If we 
think true thoughts we need not care about 
the external word and deed. Both word and 
deed will take care of themselves through true 
feeling and thinking. 

As a final summing up of what constitutes 
real Dominion and Power, let us realize that 
in true feeling is laid the foundation of a 
perfected "manhood." One needs to remem- 
ber that thought is inwardly related to feeling 
and outwardly related to action. To feel, to 
become inspired from within, to touch the God- 


life, is the highest revelation in the life of 
man. It is the inner illuminations. 

Jesus, when asked concerning God, did not 
say that God is mind or thought, but said, 
"God is love." Then to be inspired by the 
spirit of love is God-like. The great creative 
powers resident in the life of man have their 
fountain-head in feeUng. *'To feel after God" 
is what one New Testament writer says. Love, 
faith, hope, are the powers that live eternally 
in the life of man. All else may change ; these 
must endure, throughout time, throughout 

From this sun of life radiates all else. Even 
man's thoughts must take form through his 
feelings. Let us begin then, with the culti- 
vation of the highest. Let us, in so far as is 
possible, use loving kindness and good will to 
all. Let faith become a spring of living water 
in the life through our having faith in God, 
in our fellow man, and in our own ideals con- 
cerning life and things of life. 

Let the spirit of hope throw sunshine about 
our path in life, lighting our own way and 
throwing light upon the path of others ; thus 
will the kingdom of God be revealed through 
us, and His will be done on earth as it is in 

In its order it is as necessary to think as to 


feel. God gave us minds to think, to work 
out our own salvation in a full and complete 
way. Let us stop thinking the dead thoughts 
of bygone generations. Let us stop thinking 
on the authority of another's thought. Let 
us know, once and for all, that through the 
use of our own. minds will come the truest and 
best solution of all questions presenting them- 
selves to us in life. Think clearly. We must 
of necessity think clearly if our minds are il- 
lumined and made new from within. We must 
of necessity be positive in our thoughts if 
our minds are enlightened by the knowledge 
of an Omnipotent, Omniscient God, working 
within us to will and to do. 

With our thought we shape and direct the 
force of life, giving it form in the outer world. 
Let us think, then, the God thoughts, creative 
and upbuilding thoughts, that make for health of 
mind and strength of body. Through cen- 
tering our thought on the things we want to 
be or do the energy we use is not diverted 
into wrong channels, but finds perfect expres- 
sion, and we accomplish what we will to ac- 
complish. That which we will to be, we become. 

Inner feeling and controlled thought pro- 
duce the energy necessary for true action. 
"Whatsoever thy hand findeth to do, do it with 
thy might." It is through the right use of 


every organ of the body, under the direction 
of mind, that the whole organism becomes uni- 
formly strong, that the life-blood pulsates 
evenly through all parts. Throughout God's 
great universe action prevails. Vibration is 
an eternal action of life. 

A tree is known by its fruits. True action 
is the outer expression of true thoughts and 
feeling. There is no faith which does not take 
form in works. Work is a vital necessity for 
the well-being of man. One who does not 
work can not enjoy health or happiness. One's 
greatest satisfaction comes in seeing his 
thought ideals take on visible form. Build 
castles in the air, but do not stop there. See 
them exprest on earth. Feel them, think them, 
and work for them. Grow mighty in doing. 
Through action let man, as the representative 
of God, become great in the world in which 
he lives. Remember this : that the Christ man 
loves, thinks, and acts. 




Some people have a great deal of the prac- 
tical, and very little of the idealistic. Again, 
other people are very idealistic, without hav- 
ing much that is practical, but between any 
two extremes is always found the something 
that will prove truly beneficial. Idealism that 
is not practical is of very little benefit to any 
one; and again, one who is not ideajistic has 
really not yet begun to live, for if a man be- 
came so practical that he lives only to accu- 
mulate material wealth, his life is in reality 
wasted. We need both: we need to be like 
the trees that grow, sending their roots down 
deep into the ground, and yet sending their 
branches up into the heavens. 

While living in this world, we should try 
to receive all the good that the world can 
possibly give. It is a mistake to believe that 
we should live in this world as ascetics, or 
that we are merely pilgrims here for a little 
time, and the sooner we get through with the 
world the better it will be. Such people will 
awaken some time to a knowledge of their 



To pass through the world without getting 
the benefit that the world offers is to lose 
much. Sometimes it is easier to hold to one 
thing than it is to adjust one's life to two 
conditions, and yet these two conditions of 
life are necessary — an inner consciousness is 
as necessary to life as an outer consciousness, 
and the man or woman who neglects one or 
the other is going to be one-sided, lacking 
true adjustment. 

The world more frequently recognizes the 
one-sidedness of the people who tend toward 
idealism, while oblivious of the narrowness of 
those who give up their time and all their 
thought to the accumulation of material things. 
People would not consider it one-sidedness in 
the latter case, because it is the common way 
of the world, and wx look upon this common 
way as being a very essential way, a neces- 
sary way. If any one should come into our 
practical, our utilitarian, world to-day, and 
try to imitate the Master — the great Nazarene 
— living His life, going about from place to 
place, often having nowhere to lay His head, of- 
ten hungry and thirsty, we would say that such 
a man was not practical in this age and in 
this generation. But let me tell you that we 
have forgotten all about the practical men of 
His generation, while this one great soul stands 


out unique and alone, because the life was 
lost in thought for others — in thinking and 
doing and caring for others. The practical 
side of life passes away; only the ideal lives 
on forever. 

Thus we eventually come to see that ideals 
dominate life, and without ideals we are little 
better than the animals. The squirrels store 
up their nuts sufficient to last them through 
the hard, cold winter. We know so much 
better than the squirrels : we store up not only 
sufficient to last through the winter, or the 
rainy day, but sufficient to last one genera- 
tion after another generation, and we think 
that in doing this we are accomplishing God's 
work. If we could only understand that we 
are here to live life — we are here to give ex- 
pression to every power and to every possi- 
bility that is written into the life. 

But, supposing some one undertakes to make 
life so easy for another to live that it prevents 
any real incentive on his part for giving ex- 
pression to his innate powers and possibilities. 

What benefit or what good can such a course 
accomplish? It must of necessity retard de- 
velopment and keep back the evolution of 
life; for when people give all their thought 
and attention to storing up this world's goods 
for their children, they are doing that which 


invariably interferes with their development. 
Work is a necessity to life, and if we are not 
working — if we are not expressing, then we 
are not fulfilling life. It is, therefore, quite 
possible to so enrich others with material wealth 
that instead of being a help to them, it becomes a 
very decided hindrance. 

We need strong, true ideals in life, and then 
we must make the effort to express our ideals. 
Idealism does not mean that there is no outer 
world and that ideals are all, but that ideals 
exist first, and that sooner or later must come 
their expression in outer form. 

Of what use is an ideal that can never find 
expression? Of what benefit is it to one if 
he build wonderful ideals with the imagina- 
tion and never see those ideals take form in 
the world? Of what particular benefit is it 
to him or to any one else? No; an ideal must 
find expression, and when it finds expression, 
according to one's own way and according to 
his own method, then it represents something 
that is in his own life ; but if it is an ideal bor- 
rowed from some one else, and then exprest 
to some degree, one does not live in it the 
same way as tho it were a part and parcel of 
himself. No one can copy after another and 
be successful in the highest degree. Of course, 
many think that there are minds so far supe- 


rior to their own, that they can copy from these 
minds and get greater results than through 
Hving out what they could think themselves. 
If you take a copy of a painting, you will 
always find, no matter how beautiful the re- 
production may be as regards color and tech- 
nic, there is something about it that is not 
alive. It is not a Hving picture, because the 
man has not put his thought, his soul into the 
picture; therefore he could not express his 
thought or soul by copying the work of a mas- 
ter, no matter how great the master might be. 

We should then have our own ideals in life, 
and we should express them. The ideal in the 
first place may be crude, the expression still 
cruder, but continued effort to express not 
only gives a better and more perfect result, 
but opens the way for a larger and more beau- 
tiful ideal. 

There is something that each individual can 
do in this world, and do it better than any 
other individual . . . some one particular 
thing. If one can find that which he can do 
best, and put his highest thought and feeling into 
it, then it really becomes a living thing — the 
thought becomes a thing that is exprest in 
the outer world. "Thoughts are things." But 
only when charged with vital energy do they 
become things ; when you put your feeling into 


your thinking; when you have faith in the 
power that animates your being, when you 
have faith in your ideal, then the work be- 
comes a Hving thing — something that in bless- 
ing your own life will as surely bless the lives 
of others. 

We want, then, to be practical in this world, 
but the practise of anything, without a living 
ideal back of it, is of little use in development. 
Remember, all development comes through ef- 
fort made on the part of the individual. 

It does not come because of a power outside 
of a man's self, for there is no power outside 
of a man's self that either retards or aids his 
development. It is simply in the way that 
he is adjusted to life. If he is harmoniously 
adjusted, then development is unimpeded, but 
when inharmoniously adjusted to Hfe and its 
environments, altho development is taking 
place, it is not the development that conforms 
to the true ideal. You have perhaps at some 
time seen a tree growing between two great 
rocks, and being hard prest on either side it 
loses its form ; it does not express what it 
was intended to express. So very often in 
this life through failure to adjust there comes 
the pressure of environment. We attribute 
it all to environment ; we say that it has made 
us what we are ; that circumstances have so 


controlled our lives that we could not be any 
different, even if we wanted to. Now, this 
is not true. The strong mind — the strong will — ■ 
controls circumstances; the strong mind with 
the true ideal brings about adjustment to en- 
vironment. We make our lives just what they 
are; they are not made for us. 

Individualized life is the continual unfolding 
of a plan that has been written into it. Now, 
the great Universal Soul involved the plan, 
but every individual evolves or gives expres- 
sion to the plan that is written into the life. 
We are told that salvation is a gift, that it 
is free, and then we are told to work out our 
own salvation. The gift is this : that the plan 
was in the very beginning of things the plan 
of a perfect man, of the measure of the fulness 
of the stature of Christ ; but only in the ful- 
ness of time, only through His own personal 
effort, was that plan ever evolved. 

From the crudest state — from the Adam — 
to the Christ, the evolution of the plan has 
been going on ; and in so far as it is possible 
for us to know, the highest plan is that dis- 
closed by Jesus, the Christ. We, as Christian 
people believing in the teachings of Jesus, natu- 
rally consider His life as a full expression of 
the ideal man. The Buddhist would say that 
the highest plan of life came through Buddha 


and from his conception of it he would be 
right, because he understands the plan better, 
possibly, than most Christians understand the 
Christ plan. The Hindu might say that Krish- 
na gave the most wonderful ideals concern- 
ing life ; so it might go from one faith to another. 

All are true to a degree, none encompass 
the Absolute ; we can not say, as Christians, 
that the Buddhists are not right, but the Chris- 
tians are ; that the Christian theory of life 
is true, but the Buddhist is false. What we 
can say is this : that we get from the teach- 
ings of Jesus, the Christ, something that seems 
to satisfy, and that the Buddhist gets from 
the teachings of Buddha something that satis- 
fies him, and the Mohammedan gets from the 
teachings of Mohammed something which 
brings satisfaction to his mind. God is the 
Father of one great family — mankind. All 
men are members, one of another; there is a 
great brotherhood of humanity. We have dif- 
ferences — we make all kinds of differences — 
we throw all kinds of limitations around our- 
selves, but there is just one God, Father of 
all, Mother of all, who hath made of one blood 
all people who dwell on the face of the earth. 
All people — not some people, but all people who 
dwell on the face of the earth. 

All people have their different ideals con- 


cerning life, but the main point is this: if we 
are living the Christian ideal, believing that 
to be the highest and the best, then that is 
all that is expected of us. Again, if the Bud- 
dhists, Hindus and Mohammedans are living 
their ideals, why should we expect more of 

Let us recognize the fact that humanity is 
representing many different stages of evolu- 
tion, and that which is good for one people at 
one time in their particular stage of evolu- 
tion, may not be good for another people in 
a more or less advanced stage of evolution. 
What is necessary then is charity concerning 
the ideals of other people. The only excep- 
tion any one could take is as to whether the 
people are living their ideals — whether they 
are living up to the best they know, and, after 
all, man is no true judge of his fellow man. 
So we need not take time to consider that. 
There is just one thing to be considered: not 
the ideals held to by different religious bodies, 
not the ideals held to by different nations, 
but the ideal held to by each individual per- 
son (because it all comes down to that) ; and 
what is each individual person doing with his 
ideals? Because if he is failing to express his 
ideals, then it would be better for him had he 
never formed any ideals. You might ask why. 


My answer to that would be this: that if 
you have an ideal in mind, and fail to live 
and give expression to it, then that ideal 
convicts you, and it is the only thing that 
ever will convict you : it convicts you of failure 
to live your ideal. Jesus once said : *'If I 
had not come, ye had not sinned." The question 
then naturally arises. How was it possible for 
Jesus to bring sin into the world? Only in this 
way : Jesus gave a higher, a more unselfish ideal 
of living, and people perceiving and failing to live 
it, were and are convicted by the ideal dwelling 
within them. 

And so we are judged by our ideals, and 
unless we are living the ideals we have in 
mind we are out of tune with our conscience. 
If we are trying to live those ideals, remem- 
ber, no matter how mistaken we may be, if 
we are trying to live what we believe to be 
right and what we believe to be true, then the 
way, if it is not altogether clear, will be shown 
us, because we grow through action. An ideal 
in mind prompts us to do something; the re- 
sult is either harmony or discord, and the 
ideal must be judged by its effect. If every- 
thing we are doing in Hfe is simply producing 
discord and unrest, then it shows that we need 
a new set of ideals; but whenever the ideal 
is producing harmony, greater peace of mind. 


greater strength of mind, giving us greater 
power, then that shows that we must be in 
the way that leads to Hfe. 

But some one may say: "Oh, you are al- 
together wrong; you are not living up to the 
real, the truest standard of Hfe, and you should 
make your standard conform more to what 
other people require." The records show that 
both Jesus and John the Baptist had the same 
difficulty. They said of John : "Why, this man 
neither eats or drinks; he goes out into the 
wilderness and separates himself from his fel- 
low men. This man hath a devil." That was 
the only way they found to account for his 
unusual actions, and when Jesus went about 
among the people, eating and drinking, and 
doing apparently very much as the people 
about him, they said: "Behold! a glutton and 
a wine-bibber." One sees then how impos- 
sible it is to adjust to other people's ideals, 
and, therefore, how necessary it is to have 
ideals of one's own and to live them as best 
one knows how — making mistakes, but finding 
out those mistakes through action. In this 
way one makes his ideal something that lives 
in the world, for he is giving it expression. 

No one would think of keeping a little child 
from trying to walk, even if that child tumbled 
down occasionally. No; one would say that 


the falling down but tended to make the child 
become more careful, that he would try to 
overcome that condition of falling, and one 
would also know that every time the child put 
forth effort he was making for greater strength 
as well as greater security. So our mistakes 
in life become to us stepping-stones to a knowl- 
edge of higher things. 

It is evident that many people are not so 
much interested in their present ideals as they 
are in conditions of the past or future events. 
Some people are continually troubled and 
worried over things of the past. Other people 
are continually troubled over things of the 
future. Now, the one thing is this: we are 
living to-day ; we are living in this hour, in 
this minute. The one thing that really con- 
cerns us is not how we are going to live to- 
morrow, or how we lived yesterday, but just 
how we are living at this present moment; 
because it is that which counts; it is neither 
the past nor the future, but the living present, 
and therefore the ideal should always be put 
in the present. The practise of the ideal should 
always be in the present. One must not wait 
or think that a time will come when he can 
give a better or truer expression to the ideal, 
but know that the time is here, and the time 
is now. He should live what he believes is 


right in the present moment, and try to do 
it as best he knows how. 

Put your ideals of health and happiness, 
not into the future time, but right into the 
present moment; realize that you can be well, 
that you can be whole, that you can be strong, 
and that you can begin to be all that this very 
minute, if you will it so to be. We acquire 
whatever we desire in this life, in the shortest 
possible time, by working for it right in the 
present, not delaying, thinking that we are 
going to be stronger, thinking that we are 
going to have greater intelligence to do it in 
the future. We gain our intelligence and we 
gain our strength always through doing. It is 
through action that greater intelligence and 
greater strength come into life. What we 
need, then, is more action — more practical ac- 
tion — more desire to express the inner ideal. 
Remember that to the ideal belongs the inner 
life, but the expression of the ideal is always 
an outer thing. The desire for health is in 
the soul and mind, but the expression of health 
is always in the physical organism. Let the 
physical organism express, then, all you desire 
to have it express. Desire is prayer, and if 
you pray, knowing that you will receive, do 
not think that the receiving is going to come 
at some distant or future time, for: "When 


yc pray, believe that ye have," not that you are 
going to have, but that you have. *'But," you 
say, "how foolish that would be to say it is 
possible to pray and have at the same time." 
The ideal, remember, is the plan. If you have 
the plan worked out in your mind, have you not 
already begun to realize something of that 
which you desire? You could not work out 
something without the plan. Now, if you have 
the plan, you have laid the foundation: just 
go right on and know that the building will be 
built on that foundation, and that you have 
really begun your building. 

There are times in life when the dreaming 
side, we might say, is necessary — when we 
have to dream about things. But that is only 
a momentary time, and then comes the action, 
because this is, peculiarly, a world of action. 
Dream just as true as you can; then make 
your visions come true. 

Make your thought pictures clear and well 
defined, and then go to work and make your 
dream a real thing in the world, no matter 
what your dream may be — whether it is a 
dream for health, a dream for happiness, or a 
dream to do good in this world — have your 
dream come true; build your castles in the air, 
and then see them realized on earth. 



"All fame is foreign, but of true desert; 
Plays round the head, but comes not to the heart; 
One self-approving hour whole years outweighs 
Of stupid starers, and of loud huzzas; 
And more true joy Marcellus exiled feels 
Than Caesar with a senate at his heels." 

— Pope, 

"Two things are invariably necessary to successful work, 
no matter what its line may be: first, the love thereof; second, 
confidence in the success thereof. Only as we love can we 
work beautifully, harmonically, courageously. Courage comes 
with love; it is love alone that makes tasks easy and fingers 
fly fast." 


Very few people care to question the desira- 
bility of success in life, and yet many doubtless 
differ as to what constitutes real success. Some 
view success from the standpoint of the accu- 
mulation of material wealth; others see suc- 
cess in political or social preferment ; still others 
in public recognition of literary or artistic 
ability. One person might attain to all these 
varying possibilities of life and yet not be 
really successful. Real success must be meas- 
ured by a standard other than by the posses- 



sion of any or all the things previously men- 
tioned. A truly successful life carries with it 
something more than the possession of riches 
or any worldly recognition. 

The elements of success are inherent in every 
individual. The possibility of greatness is la- 
tent in every soul, and greatness may take 
on one phase or another, resulting in one or 
manifold expressions. That few people do really 
become great or attain to real success in life 
is not because they are lacking in possibilities, 
but because they refuse to follow the highest 
dictates of their own conscience, or because 
they are too lazy, either mentally or phys- 
ically. It is hard to make some people 
realize that success must be attained through 
their own efforts; they think that luck or 
chance is going to bring about a condition 
whereby they will profit. 

Now, the way of life is a strait and nar- 
row one, and the man or woman who refuses 
to recognize it as such can not hope to attain 
to any real or lasting success, because success 
in life has for its foundation the development 
of character. If there is lack of character, 
there can be no permanent success. People 
without character have sometimes the shadow, 
that is, certain external evidences of success, 
but if you could look behind the masks of 


life you would find that they were deficient 
in the substance. All is not gold that glitters. 
All is not success that seems to be success. 

If young men starting out in life with a 
business or a professional career ahead of them 
could rightly discern some of the real require- 
ments of life, and turn their minds to the ac- 
complishment of certain definite action where- 
by they would develop their latent power and 
mental faculties wherewith to use that power, 
the true way of success would then lie open to 

Let us consider some of the elements which 
make for success: First of all, the develop- 
ment of the love-nature which results in kind- 
ness of thought, of word, and deed. It is just 
as easy to be kind, to think kindly and to act 
kindly as to think unkindly or act disagree- 
ably, and the effect on one's own mind, as 
well as on the minds of others, is far 
more beneficial. It makes fife easier to 
live and more worth the living. Sometimes 
we forget this one great essential of character 
and become impatient and fault-finding with 
others. When we do this we are placing an 
obstruction in the way of success. 

Besides kindness there is another element: 
faith ; faith in the people we have to deal with, 
faith in human nature. If we do not have 


faith and trust in people, we are making it 
harder for them to have faith and trust in us. 
The thought we have in mind concerning them 
is what, sooner or later, they must feel, and 
it must result in an action in their minds which 
will call out the doubt and lack of faith we 
had in them, making them faithless to us 
as well as to others. How can a man have 
faith in himself and faith in his fellow man 
if his interests are centered wholly in him- 
self? We want to think of people always 
as we would have them be ; in order to inspire 
them with faith we must have faith in them. 
We must believe in them and show them by 
our words and actions that we do believe in 
them. This will call out the best side of their 
natures, and will help them in a true way. 

Having once started to do a thing, faith in 
one's own power and ability to accomplish the 
desired end is a necessary quaHfication to suc- 
cess. Hope, too, is an inspiring element tend- 
ing to keep the mind cheerful and bright, im- 
pressing other minds and making everything 
easier of accomplishment. Much depends on 
clearness of mental vision — the faculty of per- 
ceiving things in their true relations and of 
judging them according to their value. 

Many people, with the very best intentions, 
make the mistake of seeing things as they 


would have them to be, taking no account of 
the difficulties which He in the way, and when 
confronted by them lose hope and courage and 
are turned back. The result of this is that they 
lose faith in themselves, and other people lose 
faith in them, thereby making the second un- 
dertaking harder because of failure in the 

In all success there must be integrity of 
thought. This will find expression in just 
deeds. Integrity of thought is that quality in 
the life of man which seeks to know and un- 
derstand things as they are, putting aside 
prejudice and bigotry, that the vision may not 
be dimmed, that the mind may see clearly, 
and so, through clear vision, can act rightly. 
Integrity of thought and of purpose causes man 
to adjust himself to his environment, and thus 
establish true relations between himself and 
his fellow man, for a man's influence is de- 
termined by the clearness and integrity of his 
thought and the directness and energy of his 
action. As the mind thinks clearly, it is better 
able to act with decision, as clear thought finds 
its effective conclusion in what one accom- 
plishes in the outer world. 

Besides clearness of vision, let there be per- 
severance. A thing may be difficult to do, 
far more difficult than was expected in the 


beginning, yet that is no reason why it should 
be rehnquished ; in fact, it is the greater reason 
why it should receive all the energy of mind 
and body to carry it to its final completion. 
''Whatsoever thy hand findeth to do, do it 
with thy might." This was the injunction of 
one who knew far more about the mysteries 
and struggles of life than we do. He who 
turns away from anything because it is hard 
to do will never succeed to any marked de- 
gree in anything he may undertake. But let 
him persevere, regardless of obstacles, and in 
doing thus he will strengthen his character 
and call out real courage. When a man puts 
his hand to the plow, he should feel, first of 
all, that it is the right thing to do; and he 
should courageously face any and every ob- 
stacle. Having brought the undertaking to a 
successful termination, it will be easier for hirfi 
to succeed in his next. 

Sometimes everything looks dark. You have 
faith in the thing you want to accomplish ; 
you have faith in the people about you ; yet 
outer circumstances seem to conspire against 
you. This is the time for courage, this is the 
tirhe to reenforce courage with hope. It is 
well, then, to remember that the great things 
in life do not come to us without effort; that 
it is only as we use energy, as we persevere, 


as we keep working day after day, that we ac- 
complish that which we ardently desire. We 
fritter away our force when we try to do two 
or more things at the same time. When the 
mind is engaged in one direction, and the hands 
in another, the mind and body both become 
tired. The man who keeps his mind centered 
upon whatever he has before him to do, will do 
it more easily and better because of that men- 
tal attitude. Remember, therefore, in the darkest 
hour, courage, hope, and perseverance are the 
qualities which will bring ultimate success. 

When we desire a thing greatly we should 
be willing to work for the accomplishment of 
the desire. The working for it should be a 
pleasure, and should not be considered as a 
burden, or even as a duty, but as a blest 
privilege. What greater privilege can one have 
than to see the manifestation of his own ideals, 
to see the things that he has wrought out in 
his own mind taking form in the world 
about him? There is nothing degrading or 
mean about labor, so long as that labor is 
unselfish, so long as that labor is going to 
benefit the world. It makes no difference 
whether a man tills the ground, or builds 
houses, or engages in mercantile life, whether 
a man is an artist or a day-laborer, his work 
is honorable if he gives it his honest thought 


and does not try to avoid the responsibilities 
coming to him. 

No matter what position a man may occupy 
in life, he is of use in that station and should 
occupy it until he can fill a better one, and 
he can never fill a better one until he has 
made himself, in a sense, proficient in that 
one. He can make himself most proficient by 
doing his work in the best possible way, each 
day trying to do it better than the day before, 
gaining a little here and a little there. Through 
following this course he makes himself a neces- 
sity to his fellow man. No matter what one 
does, he can do it best by entering into the 
spirit of the thing, by looking at the calling, 
whatever it may be, as one that is honorable 
and upright, and by doing the work cheerfully 
and well. The more cheerfulness and concen- 
tration we put into the things we do, the 
easier we will find them to do, and the greater 
satisfaction we will get and also give to others. 

"The talent of success is nothing more than doing 
what you can do well, and doing well whatever you 
do without a thought of fame. If it comes at all, it 
will come because it is deserved not because it is 
sought after." 

A really successful life must, without doubt, 
be the result of thorough application to what- 
ever calling one follows; therefore, anything 


which tends to divert attention from the real 
issues retards success and interferes with in- 
dividual development. As a maxim to be fol- 
lowed with undeviating persistence there are 
few better than ''Mind your own business." 
That the world follows this to any marked 
degree is not as yet apparent. If people could 
realize how many heartaches, how much sor- 
row and mental distress, could be averted by 
attending strictly to their own business, it 
would not take the world long to see the bless- 
ings flowing from such a method, and it would 
become the usual and not the unusual course. 
Concentration of mind is needful for the ac- 
complishment of any definite object, but there 
can be no concentration when the individual 
mind is prying into the life of another to find 
something which may tend to belittle or bring 
the condemnation of the world into that other 
life. There are characteristics of the animal 
nature which are not easily overcome in the 
life of man. The cunning of the fox, the in- 
stincts of the jackal and the vulture, are only 
too apparent in what is called Christian civil- 
ization. That which is hardly commendable 
in the animal is infinitely less edifying in man. 
Scandal-mongers, slanderers, and inquisitive 
"busy-bodies" are the prototypes of the lowest 
instincts of the animal race, and are more of a 


menace to the welfare of a community than 
thieves ; for as Shakespeare truly says : 

"Who steals my purse steals trash: 'tis something, 
But he that filches from me my good name, 
Robs me of that which not enriches him, 
And makes me poor indeed." 

The poisoned and evilly disposed mind that 
makes a business of retailing gossip can not be 
trusted in any emergency ; friendship with such 
a mind loses all its real meaning and of loyalty 
there is none. There may be honor among 
thieves, but there is no honor in the heart of 
a slanderer, and the evolution of such a life 
must come through the bitter experiences al- 
ways brought by wilful disobedience to every 
known law of right. Said Buddha: "The 
words of a slanderer are like sand thrown when 
the wind is contrary; they return upon the 
slanderer himself, and a virtuous person can 
not be harmed." 

There are many phases of minding other 
people's business to the detriment of one's own, 
some seemingly very harmless, yet all tending 
to destroy the real usefulness of the offender. 
They who are continually looking for and ex- 
pecting favors from others can not be said 
to be attending strictly to their own business. 
This method may seemingly advance selfish 


ends, but can not bring permanent good be- 
cause true development comes only through 
rightly directed personal effort. 

Much valuable time is spent in giving advice 
to others that is neither needed nor desired. 
Were the same time spent in living an ex- 
ample of superior wisdom, it would prove more 
effective than many words of advice. Freedom 
is essential to the highest growth and develop- 
ment of the individual; and it is absolutely 
necessary, in order to be free, to respect the 
rights of others. There need be no selfishness 
involved in this attitude which tends to in- 
dividualize the life. Whenever a demand is 
made by others, minding one's own business 
does not in any way interfere with doing them 
good by lending a helping hand. 

Questioning the motives of others is an- 
other phase of minding other people's business, 
and a lack of generosity in this respect too 
often reveals the same underlying motive at- 
tributed to others by the self-appointed critic. 

From true individualization will flow the 
larger social life ; the ideals of the few, when 
practically applied, eventually become the 
ideals of the many. There is no conflict be- 
tween real individualism and real socialism ; 
they are the two halves of one truth. Individ- 
ual and economic freedom must go hand in 


hand in order to bring about better social con- 
ditions in the world. 

No individual stands alone. He is an inte- 
gral part of society, and the real law never 
works for the benefit of any one individual to 
the exclusion of all others. The law works 
to bring about the larger good to humanity; 
thus the individual, in turn, enters into the 
larger, the happier life because of the good that 
has come to the many. 

The man, then, who has made the greatest 
success in life is the one who has been the 
greatest benefactor to the race, is the one who 
receives the love of the many. It is only as 
he has given of himself to the many that the 
many in turn give to him. A man may have 
an abundance of this world's goods, but with- 
out the love and respect of his fellow man 
his life is a barren one. It can in no way be 
considered a success. The real riches of life 
are not made up of material accumulation, but 
consist in the development of all the qualities 
necessary to the well-being of man, and these 
are the things that in turn bring him into 
touch with his fellow man, so that he is able 
in a sympathetic way to enter into the lives 
of many, understanding their needs and know- 
ing how he can best be useful to them. 

The man who has succeeded in doing this 


is the truly successful man, is the man who 
will never know want — want of love, friend- 
ship, or respect, or want of any material thing; 
because he has sought and found God's king- 
dom. Having come into the inner kingdom, 
and being also in true relation to the outer 
kingdom, he has not only an abundance within, 
but that inner abundance finds true outer ex- 
pression. True it is he is not weighted down 
by vast accumulations bringing with them un- 
told responsibihties, for it is well to remember 
right here that vast material wealth brings 
with it tremendous responsibilities, responsi- 
bilities that are not always recognized, but 
which, nevertheless, exist, and only as they 
are fulfilled does it become possible for the 
rich man to enter into the kingdom of heaven. 
The kingdom of heaven is a state of peace and 
harmony — peace and harmony in one's own 
mind, and peace and harmony with the rest of 
mankind; and if one is not living up to the 
requirements of life, but shirking its responsi- 
bilities, there can be no such peace and harmony. 
Individual success, then, must never be con- 
sidered apart from its effect upon society. If 
the effect of any given course of action by the 
individual proves beneficial to society, then 
there must be a corresponding benefit or suc- 
cess to the individual. So, the wise course 


for the individual to follow in each and all of 
his undertakings is to ask himself two ques- 
tions : iMrst, what is going to be the effect of 
my action upon the lives of people with whom 
I am associated? Second, what is going to be 
the effect of it upon my own life? When he 
has decided that the effect will prove to be 
good upon others, the second is easy to 
answer. That which is good to the many, 
must of necessity be good for the in- 
dividual. In the highest and truest sense, real 
success can never come to any one who puts 
the accomplishment of mere personal ends in 
advance of the greater good he might do to 
the world at large. Real success in life is at- 
tained through losing sight of the personal self 
and working for the realization of some great 
and good end which will benefit and uplift 
humanity in a physical, or a moral, or an in- 
tellectual way. 

Selfishness is that false quality in man which 
breeds suspicion of other men, and the sus- 
picion in the mind of the selfish man will call 
out suspicion in the minds of others toward 
him, thereby making it the less possible for 
him to become really successful. The truly 
upright man can never be selfish. He may 
desire his own good, he may desire an abun- 
dance of this world's good, but he will not de- 


sire them at the expense of others ; for in the 
pathway to success one can never expect to 
reach the goal through the failure of some one 
else. The world may think differently, but 
the world is not right. The man who makes 
the greatest success is the one who is thor- 
oughly mindful of other people's interests, real- 
izing that his own good is inseparably bound 
with the good coming to others with whom 
he may be associated. He will be considerate 
and fair in all his dealings. He will realize 
that justice and honor are the true basic prin- 
ciples for a successful life, and this sense of 
justice and honor in him will appeal to the 
minds of those he is associated with, and will 
be recognized, doing away with suspicion or 
anything that could act to the man's detri- 
ment. The real success of Hfe is not what 
an individual accomplishes for himself, but the 
good he has been able to bring to others. A 
life which has been devoted to the acquisi- 
tion of wealth, knowledge, or even spiritual 
development, for a purely personal gain, is a 
life that has been wasted. In seeking to find 
itself it has been lost in the tangle of pei- 
sonality. Man may have wealth and be suc- 
cessful, if he is using the wealth that has 
been intrusted to his care in a wise and ju- 
dicious way, by helping others to help them- 


selves — not by accumulating and hoarding for 
the sake of accumulation or any personal end. 
Man may be successful in the field of knowl- 
edge, but only as he seeks to impart some of 
his own knowledge to those less developed 
than himself, and through the giving he re- 
ceives a still greater store of knowledge. 

One may become successful in life without a 
thoroughly intellectual knowledge of the laws 
of life by being intuitively led into conformity 
to law. Nevertheless, the one who has an 
intellectual understanding of law, as well as an 
intuitive perception, is better equipped for a 
successful life. He then has reason for his 
inner faith. He knows intellectually that dis- 
cordant, inharmonious results come from a 
violation of law, and he is led to ask himself 
the question as to how he has violated it. Get- 
ting at the causes, he is able to adjust himself 
in a way entirely satisfactory to his own mind. 
This process of readjustment is most essen- 
tial. Excessive friction and inharmony show a 
lack of adjustment to environment and that 
a thorough readjustment is necessary. There- 
fore, the great process of life is to adjust one's 
life in accord with law, and when changes and 
new developments come, to bring about a re- 
adjustment so that through the perfect bal- 
ance of life will come the real joy of living. 


Because, success that does not bring with it 
a joy in life and a joy in doing can not be 
considered real success — at least it is only 
partial. The really successful man is the 
one who delights in his work, and who gets 
a thorough satisfaction from the many other 
things in the world about him. 

One who would be successful is going to 
profit by understanding the true relation be • 
tween the inner and outer worlds. He shall see 
that all outer things exist because of inner causes ; 
that his own product, be it what it may in the 
world, is an expression of his own mind and 
thought. In order, therefore, to have that ex- 
pression perfect and harmonious without, the 
inner cause, his own mind and thought must be 
thoroughly harmonious. By doing away with fric- 
tion in the inner he avoids friction in the outer. 
Thus he consciously works from cause to effect. 

The real elements of success are not so much 
in one's environment as in one's own mind. A 
man must look there, then, for the real cause 
of success in life, and not to chance, luck, en- 
vironment, or any external thing. 

To sum up, the elements of success might 
be enumerated as follows : a study of the in- 
ner law of life, and a study of the expression 
of that law in the outer world. The results 
flowing from such knowledge would be integ- 


rity, honor, clear insight, courage, persever- 
ance, concentration of mind, and, over and 
above all, the great soul-qualities, faith, hope, 
and love, that can not be pictured by mind 
nor exprest by words, but which all may feel 
and all may give expression to if they will 
do so. For they are latent as living force and 
power in the lives of all men : faith in God, 
faith in the power given us which comes from 
God, faith in our fellow men, faith, in fact, 
that everything is working together for our 
good, and the good of all; hope that will fill 
the mind with brightness, that will cause us 
to turn away from the gloom and despondency 
of life, that will bring gladness to our hearts, 
making our very faces radiate with the truest 
joy. Thus, our hope and faith may find abi- 
ding places in the minds of many. And a love 
receiving God in the soul, knowing God in the 
inmost, will bring us in vital touch with God in 
the lives of others ; a love so wise and all em- 
bracing that kindness will flow to every living 
and moving thing; a love that will tend to bring 
God's kingdom here and now that His will may 
be done on earth even as it is done in heaven. 

The individual who realizes the truth con- 
tained in these things will be the one who is 
the most eminently successful in life, whose 
life will become one unending joy. 



"Judge not thy friend until thou standest in his place." 

— Rabbi Hillel. 

"What do we live for if it is not to make life less difficult 
for each other?" 

— George Eliot. 

"A friend is a person before whom I may be sincere. Before 
whom I may think aloud." 

— Emerson. 

"The only way to have a friend is to be one." 

— Emerson. 

A great deal has been written about friend- 
ship — much of which is fine and true, but 
some of which is very poor and inadequate. 
In reahty this is one of the most vital ques- 
tions of life— this matter of friendship, that 
we often treat so lightly and superficially. We 
speak of, as our friend, almost any one who is 
not actually antagonistic to us. But, after all, 
how comparatively few know or live the true 
meaning of friendship! How few of us have 
any realization of what constitutes the friend- 
ship that wall last — that in its very nature can 
not die — the friendship that knows no change, 
that is the same in storm as in sunshine, that 



knozvs, and therefore gives no heed to what 
others say or do, to others' opinions or criti- 
cisms or recriminations. It is easy enough 
to be a friend ; when one gains as much or 
more than one gives. But such times are not 
the test of friendship.* At such times it is 
difficult, perhaps, to distinguish between the 
true and the counterfeit friendship. For there 
is a counterfeit friendship that passes muster 
in many of the relations of life until some 
keen-edged circumstance pierces the shell, the 
superficial, and reveals the seed of truth or of 
falsity within. There is what might be char- 
acterized as a '* give and take " friendship, 
genuine enough after its kind, but of so low 
an order that there is really nothing of a last- 
ing element in it. True friendship can only 
give, give continuously, freely, unquestion- 
ingly, with no thought of self or gain or re- 
turn of any kind — an unconscious giving — 
an outflowing from the heart as natural as 
breathing. There are probably as many mo- 
tives for giving as there are gifts, but the 
truest motive is because there is a need. To 
give in answer to a genuine need is to give as 
God gives, as nature gives, as friendship must 
give to be worthy the name. 

Many people think that friendship can not 
exist where there are differences of thought 


and action — " my friend must believe and do 
as I do," they say, " or there can be no com- 
panionship." Now, as a matter of fact, the 
true friend never exacts anything, never ques- 
tions, never doubts. A friendship that de- 
pends only or chiefly on similarity in super- 
ficials has a very insecure foundation. Nor 
does true friendship require that motives shall 
be laid bare. Indeed, v^hat spoken word can 
fully reveal the deepest, strongest motives? 
All true judgment is from the heart. If the 
heart of one friend touches another in love 
and faith, then the anathemas of all the world 
will count as nothing. It is the motive back 
of every action that counts, that is the start- 
ing-point of all, from which everything works 
outward to the surface, immaturely, and mis- 
takenly at first, perhaps, but by degrees more 
clearly and truly. The trouble is, we mistake 
results for causes, effects for the effort, the 
motive behind them, and so our judgment, be- 
ing superficial, is unjust and hurtful. Each 
of us is given judgment to reason out life's 
problems, but how few of us reach the same 
conclusions. It would not be unsafe to say 
that no two of us arrive at exactly the same. 
We are fortunate if at last we come to under- 
stand ourselves; we can never wholly under- 
stand another — the source of his impulses, the 


mainspring of his motives. Therefore, we can 
never judge. And, therefore, faith is a neces- 
sary element of true friendship. As we have 
faith in others they will grow to worthiness 
of it. 

It is easier to see in others what we have in 
ourselves. A man who is seeing only evil in 
others, who is always suspicious and untrust- 
ing, proves in this that he has less of loyalty, 
of good, in himself than the man whose sim- 
ple faith and genuineness calls out whatever 
there is of these qualities in others. And so 
when we are disappointed in our friends it can 
never be that they are wholly to blame. No 
matter what our starting-point may be, what- 
ever comes to us, whatever we discover, 
comes because it finds fellowship in some de- 
gree, be it ever so little, in ourselves. So 
there can never be any real friendship that 
does not possess the quahty of faith. No 
matter how much we may " like " another 
person — likes and dislikes are dependent upon 
moods, upon the state of our physical organ- 
ism, upon any one of a dozen things that 
come and go and have no bearing on the real 
life — we can never hope for any depth or 
richness of companionship unless there be also 
a deep, generous, and abiding faith. It is not 
necessary that we approve of or wholly un- 


derstand what our friend does — no one of us 
acts invariably from only the highest motive; 
but there is, nevertheless, something in the 
life of each of us that is worthy of trust, that 
is stedfast and deserving of loyalty, that 
even when we do not understand we can yet 
believe in and build on. The circumference of 
life may be disturbed, but the heart of life 
with each of us is absolutely good and true 
and stedfast. Each of us has God at the 
center, and in friendship this center is what 
we deal with, else it is no true friendship. It 
is only from this center that we touch the 
same center in others — we can be of 
more service in life by "walking hand 
in hand with our own ideals" ; so and 
only so do we help our friend to live true 
to his own ideal. When any cloud of seeming 
misunderstanding appears above our horizon 
we should hold firmly in mind the unshakable 
belief that the motive was good, however mis- 
taken the method, and that there is an ade- 
quate explanation for everything — when the 
right time arrives. This side of life — the side 
on which understandings and misunderstand- 
ings lie — is the side where changes and devel- 
opment are going on — we must look for fluc- 
tuations, and, anticipating them, rise superior 
to them. 


It is easy to play the part of a friend when 
the majority are on our side and antagonism 
would be unpopular. But it is when we only 
are left by the side of our friend that our 
loyalty really counts and that it may show its 
own character. Symbols pass — the usages 
and opportunities of friendship — but the spirit 
of it endures throughout the lifetime, for the 
spirit that is beneath it is eternal. The true 
friend is he who most generously proves his 
friendship when it is most needed — when the 
way is dark and rough, and the soul of his 
friend is beset in its struggle toward the reali- 
zation of its ideal. It does not materially mat- 
ter how we may differ on the surface of 
things. We must learn to discriminate be- 
tween people and things. It may be that we 
have a different religion, as we call it; he may 
be a pessimist and I an optimist. We may be 
the truest friends, nevertheless. For these 
are both the same at bottom, as are all con- 
victions honestly held ; for all religions at last 
resolve themselves simply into love and 

I think I do not speak too strongly when I 
say that friendship is one of the most pre- 
cious, if not the very most precious, thing in 
life. It is the true comradeship, where the 
soul of one touches the soul of the other. Of 


course, the more points of outer agreement, 
the better, in a way. But these are not es- 
sential. The two things needful are the eter- 
nal giving — of one's abilities, one's life, one's 
self — and the impregnable faith that knows, 
tho it can neither see nor understand, and 
that trusts despite all outward appearances or 



"The masculine and feminine elements, exactly equal and 
balancing each other, are as essential to the maintenance of 
the equilibrium of the universe as positive and negative elec- 
tricity or the centripetal and centrifugal forces, the laws of 
attraction which bind together all we know of this planet 
whereon we dwell and of the system in which we revolve." 

— Elizabeth Cady Stanton. 

"The inequality of the sexes in the human race is a disastrous 
anomaly in creation due to the artificial barriers against the 
full and free development of woman's moral and mental 
powers." — Emily P. Collins. 

No one can dispute the fact that the posi- 
tion of woman has changed very decidedly in 
the EngHsh-speaking countries of the world, 
in the past twenty-five years. While many 
will declare that she has gained materially in 
all things which go toward a mjre advanced 
civilization, there are others who look upon 
the changes with disfavor, not to say antago- 
nism, unfavorable opinions coming at times 
from quarters least expected. Nikola Tesla, 
in an article in The Century, deplores the con- 
dition arising from the new order of things: 

"Society life, modern education and pursuits 


of women, tending to draw them away from 
their household duties and make men out of 
them, must needs detract from the elevating 
ideal they represent, diminish the artistic cre- 
ative power, and cause sterility and a general 
weakening of the race." 

It is singular how advanced a mind may be 
in one direction and how behind the times in 
another. The statement made by Tesla in his 
otherwise remarkable article seems born of a 
prejudice coming from the belief in man's su- 
periority over woman. Notwithstanding my 
great admiration for the writer, I must say 
this statement is weak in the extreme, if not 
absolutely false. One naturally expects a ju- 
dicial utterance from a scientific mind that 
is supposed to weigh the evidence in the case. 
In viewing any subject from an impartial 
standpoint, one must look beyond the present 
conditions and consider the case in all its 

Suppose great wrong and injustice are 
found ; in the righting of those wrongs, in 
abolishing the injustice, there must inevitably 
follow a certain amount of friction and dis- 
cord until society has readjusted itself to the 
new conditions. And the more complex the 
wrongs the greater will be the temporary dis- 
turbance of social conditions ; but the final out- 


come is no less sure and no less to be desired. 
The onlooker who sees nothing except that 
which has taken place on the surface, and 
compares that with previous conditions, may 
find apparent reason for believing the old or- 
der of things better than the new. Neverthe- 
less, in the most highly civilized countries, 
women enjoy the greatest amount of free- 
dom. Would the United States or England 
care to go back and take lessons from Tur- 
key or Persia in regard to women? Are the 
women of England and America any the less 
womanly because of their greater freedom and 
their consequent greater intelligence? If, 
therefore, we acknowledge a Httle liberty as 
a good thing, why should not more of it be 
still better? 

The Master said, **the truth shall make you 
free." Was this freedom meant for man alone, 
or was woman to have some share in it? 

The Declaration of Independence affirms 
that all are born free and equal. If there 
is any truth in this statement, why should 
men turn later and repudiate it, deny- 
ing to women equality and the same rights 
and privileges that men enjoy. No, gentle- 
men. The day is certainly coming when no 
right or privilege looked upon by man as his 
sole prerogative shall not be as fully and freely 


enjoyed by woman. Some day in a free coun- 
try right not might shall prevail. In the mean- 
time, unrest and controversy must engender 
friction and disorder until the new order be- 
comes thoroughly established. 

But should the social friction of a genera- 
tion be allowed to stand in the way when we 
are trying to work out the highest welfare of 
the human race? In the larger freedom which 
has come to woman there can be nothing 
which in the end will prove in any way detri- 
mental to the well-being of the race. The 
highest development on any plane of life is 
attained only when there is perfect freedom. 
Resistance offered to freedom of natural 
thought and action in the life of man hinders 
and dwarfs growth and brings about abnormal 
conditions of mind and body. And that which 
in any way retards the highest development 
of woman interferes to exactly the same de- 
gree with the natural growth and development 
of man. The sinner and the one sinned against 
are both made to suffer because of the violation 
of the law of growth. 

The conservative mind considers any inno- 
vation which sets aside the old order of things 
as being contrary to the law of orderly pro- 
gression ; but if the opinions of the conserva- 
tive mind were considered as final there would 


be neither growth nor development, simply 
stagnation — inaction — death. 

Let us point out a few instances in which 
the new order of things is preferable to the 
old, and which will in the end prove beneficial 
to men and w^omen alike. Not only this, but 
it will have a very decided effect on the gene- 
rations to come. Just a word as to former 
conditions and the belief still retained in the 
minds of many people of the present day. 

The Bible student will quote the Apostle 
Paul to make good the old order ; the scientific 
mind will dwell on the physical" limitations 
and put forward the thought that the principal 
office of woman is the reproduction of the 
race ; while the mind that is neither Biblical 
nor scientific will try to show that there have 
been but few great women in original or crea- 
tive thought in the world, and therefore a great 
woman is an abnormal production of Nature. 
All this is on a par with nine-tenths of the 
reasoning that is now in vogue in opposition 
to the continued advancement and freedom of 
woman. But these arguments, and a thou- 
sand more like them, would not be sufficient 
to justify the slavery of woman from time 
immemorial to the present, for we can not 
in all truth and candor say that woman has 
been, or is, free. Granting that a greater de- 


gree of freedom has come to her, we still 
contend that nothing short of absolute equality 
of the sexes will fulfil the eternal law of right. 
When men pride themselves on intellectual 
development, do they realize that a develop- 
ment of heart is quite as important as a de- 
velopment of head? Is not he who has de- 
veloped both head and heart a more complete 
man than the one who has developed only 
the intellect? And if this is true of a man is 
it not equally true of a woman? It would 
be true of woman to-day if the advantages 
so freely given to the men had not been with- 
held from her. In spite of opposition and all 
the disadvantages women labor under, they are 
insisting on rights and privileges denied them 
in the past. In this they are not always suc- 
cessful. The chivalry of many of our college 
undergraduates is far from what it might be. 
Coeducation is frowned upon by nearly all 
young men in college who are yet in their 
adolescence, and who have not yet lived out 
the savagery of bygone ages ; but why the 
heads of colleges and universities should be 
dictated to by the students is more difficult 
to explain, save on the ground that many col- 
lege men, through having formed the habit 
of drawing their opinions from the subcon- 
scious mind — the storehouse of accumulated 


knowledge — are sometimes prone to see the 
vital questions of the day in the light of past 
conditions, therefore in only a partial way, be- 
cause of the automatic action of their minds. 

It is pitiful to see the lack of manliness ex- 
hibited by men in conceding to women edu- 
cational privileges in common with themselves. 
One of our denominational universities, which 
had previously granted certain educational ad- 
vantages to women, curtailed these advantages at 
the behest of the male students who did not care 
to have their sisters take rank as high as them- 
selves. No fault was found, or could be found, 
with the standard of scholarship. In fact, when 
both sexes come together and equal chances 
are given to both, women acquire and assimi- 
late knowledge quite as readily as do men. 
That the faculty of a great college should give 
way to the prejudices of a lot of undeveloped, 
conceited young men shows both mental and 
moral weakness ; but how can one expect better 
results when boys see their fathers dictate to 
their mothers as to what they shall and shall 
not do? Yes, the world is more civilized than 
it was when a man could give a woman a 
bill of divorcement if she cooked him a poor 
dinner, but it has advanced little, if any, be- 
yond the "goods and chattels" stage, when a 
man owned his wife and it was her bounden 


duty to obey him, right or wrong. The world 
needs more truth and with it more freedom 
for women. 

In the higher freedom of Hfe there will be 
no dictation either on the part of men or 
women, there will be that perfect cooperation 
which will make for the harmony of the whole 
life. There is but one law for male and fe- 
male, and both must be judged by that law. 
A woman, spiritually, mentally, and physically, 
in the common order of things, will be the 
equal of the man. She is not the equal of man 
now, because she is surrounded by many and 
grievous Hmitations which make equality im- 
possible. Many of these limitations have been 
set by man; some are of her own making. 
But she is beginning to reahze that independ- 
ence of thought and independence of action 
are indispensable to her happiness and well- 
being. She is also showing in many and varied 
ways her abiHty to compete successfully with 
man in spite of the injustice done her by 
the refusal on the part of her employers to 
pay her equal wages for equal work. 

In a study of the history of the nations we 
find that those who have become the most highly 
civilized have had the greatest personal liberty. 

To the people who think that women need 
no greater rights than they have, and who 


prate about man as being the natural pro- 
tector of woman, one might say, Why does 
he not protect her by paying her equal wages 
with man in positions where she is equally com- 
petent? No, the natural-protection argument 
is not sufficient in a world where selfishness 
is still the mode of power. When throughout 
our whole country laws are made that are 
as just to w^omen as they are to men, it will 
be because women have helped to make such 
laws, only a woman best understands the needs of 
a woman, and should have a say in the making 
of laws. 

That woman is gradually coming into her 
own and taking her rightful place is evidenced 
in many ways. 

Recently Japan threw open its doors of higher 
education to women, claiming that the nations 
which hold their women in subjection and deny 
them the educational advantages granted their 
men become weak and powerless, citing Tur- 
key and other Eastern countries as proof of 
the truth of this statement. 

The well-being of the race can only become 
an accomplished fact when men and women 
are able to enter into and appreciate one an- 
other's thoughts and feelings. The readjust- 
ments which have taken place are bringing 
to man the truer development of his inmost 


feelings, and to woman is coming that which 
has been denied her so long: the capacity to 
think as clearly and reason as logically as her 
brother man. 

These two conditions are always the essentials 
of perfect equality. 

Many people are asking whether the new 
order of things is not going to play havoc 
with the domestic relations and home life; 
whether the rearing and caring for children 
will not be seriously endangered. It is also 
contended by some that the mingling of men 
and women on an equal footing, as students 
and bread-winners, takes away from womanly 
refinement and delicacy of feeling, and blunts 
her intuition and finer sensibiHties. Another 
question might be asked which would offset 
this: How much more will man profit through 
such contact? Would not the gain to humanity 
as a whole be greater than the loss? 

With equaHty, too, will come the true com- 
radeship, the real, mutual, helpfulness that 
must bring good to both. A woman under 
such circumstances could never become the 
mere plaything of a man. She would take 
her rightful place for the first time in history, 
and from then on change would follow change ; 
each one bringing something better to the 
world. The home life must of necessity be 


benefited, for woman, far from losing her love- 
nature, through being free, should become more 
independent and self-reliant, better equipped 
for living a truer, fuller life. There would be 
less probability of her marrying solely that she 
might have a home. 

Men have often wondered why women have 
been so harsh in their judgment and condemna- 
tion of one of their own sex who leaves the 
path of virtue, and also w^hy they so easily 
forgive men who have violated every code 
of morality. Without going into an exhaustive 
analysis of the different causes of this atti- 
tude, two seem to stand preeminent: First, 
because of her higher intuitive development, 
woman realizes to a fuller degree than does 
man the innate purity of the inner Hfe, and 
the ideal relationship which should exist be- 
tween man and woman. Anything which does 
violence to that ideal shocks her finer sensi- 
bilities. In the second instance, man's thought 
of possession — and this attitude held to through 
the ages — and that woman should keep her 
life pure and spotless, has acted on the mind 
of woman in the nature of a suggestion. 

If this suggestion had been an unselfish one, 
doubtless it would have been of untold benefit 
to her, but because it was rooted and grounded 
in selfishness it resulted in a standard of judg- 


ment wherein the good became perverted by 
a lack of charity and an unforgiving spirit. 
The standard of judgment she formed for 
her own sex is not appHed impartially to the 
other sex. Again, suggestion is responsible 
for this other standard. Man's behef in his 
own superiority, and his independence and 
selfishness in consulting his own pleasures and 
personal desires, tended to establish a condi- 
tion of mind that might be summed up by 
the saying, "The king can do no wrong.'' This 
condition of mind would change of necessity 
when woman brought reason and logic to bear 
on the subject. She would certainly deal as 
impartially with one sex as the other. She 
would recognize the one law as applying to 
both. The law of God is alike for all people ; 
He is no respecter of persons. The sun shines 
on the just and the unjust; He sendeth His 
rain on the good and on the evil. Why, then, 
should not a woman be equal with man under 
the law of man? Why should she be tried 
by any law, in the making of which she has 
had no part? Is man so much wiser, that he 
can not err? Is his judgment infallible? No. 
There should be one law for rich and poor 
and one law for men and women, and all should 
have some say in the making of law, so that 
all may be equally protected under it. 


She would be in a position to use her best 
judgment and marry the man of her choice, 
one whom she both loved and respected. 

Without doubt the loveless marriage is re- 
sponsible for more of the miseries and social 
evils than any other cause. Some, with Tol- 
stoi, say, "than all other causes." One of the 
natural outcomes of the loveless marriage is 
race-suicide. This must be self-evident to 
any thinking person. Just the reverse of this 
would prove true with the woman who loves 
her husband; she will not be content without 
children. The harmonious relationship between 
husband and wife is more fully assured and 
the home life more complete and rounded out 
with children. The mutual giving of love and 
respect tends to make her a more intelligent 
and capable mother. 

The fruit of a true union between men and 
women must eventually make a paradise of 
this earth. The world needs this at-one-ment 
between men and women far more than any- 
thing else. From it will come a higher civiliza- 
tion, one in which the "brotherhood of man" 
will be realized in fact. Freedom must be 
realized by every child of God before he can 
come to the true understanding of his rela- 
tions to God and man. 

It is a well-known fact that only as different 


parts of the body are used are they strength- 
ened, and if any part is left in idleness it be- 
comes only a question of time when weakness 
ensues. That which is true of the body is 
equally true of the mind. Only as every men- 
tal faculty is used in a rightful way does that 
faculty become strengthened and perfected. In 
the past, women have not used their mental 
faculties to any marked degree, but have ac- 
cepted their thoughts and opinions ready-made 
from the lords of creation. How could woman 
show forth her innate greatness when debarred 
from creative thought action ? Could any body 
of men ever become great who lived simply 
in thoughts and ideas of others? Latent tal- 
ents and possibilities only disclose themselves 
when each faculty is used to the extent of its 
present capacity. The race, without doubt, 
has been greatly retarded in its development 
because of the failure to see the necessity for 
the intellectual development of woman. Let 
us trace the good which will result from the 
higher development of woman. 

It strengthens the mind to think and reason 
for oneself, and it brings greater self-reliance 
and greater independence of thought and ac- 
tion ; and these tend also to free the mind 
from superstitious fears which produce harm- 
ful effects to both mind and body. The many 


and varied positions now filled by women re- 
quire so much greater activity than has ever 
been needed in her employment in the past, 
that the supply of human energy is thereby 
vastly increased, and strength, not weakness, 
is the result. We do not as yet see fully how 
great a factor it will prove in human develop- 
ment, because attention is centered rather on 
the change and the more external side of the 

The prophets of evil will find before many 
years that they have made many miscalcula- 
tions ; that the very things which they propfie- 
sied would bring evil to the race have really 
conferred the greatest benefits; that with the 
development of the intellectual side of woman, 
she is better fitted to rear and care for a 
family; that she is able to impart knowledge 
to her children which she has gained by her 
individual efforts and experience. Instead of 
accepting St. Paul's advice, when he said that 
if a woman would know anything let her ask 
her husband, she will be able to speak out of 
the fulness of her own mental experience, 
wherein she has thought out as carefully and 
as logically the many problems of existence as 
has her brother man. 

At the present, men do not lay marked stress 
upon the power of woman to think and reason. 


claiming that she is moved solely by her emo- 
tions, and jumps to conclusions. But with a 
greater development of her intellect will come 
also a far higher respect for her feeHngs, and 
a decided gain will come to mankind through 
the recognition of the fact that it takes both 
thought and feeling to perfect the life. The 
truer development of man will come when this 
so-called womanly quality of feeling has much 
greater scope in his life than now. 

It would be possible to go on indefinitely 
enumerating the advantages which would flow 
from a new womanhood wherein quite as much 
benefit would come to man as to woman. A 
perfect equality between man and woman 
should be the watchword of the day, and the 
one who succeeds in doing anything to fur- 
ther the cause becomes a benefactor to hu- 
manity. It is with gladness that the awakened 
soul should herald the morning of the new 
day in which is proclaimed for both sexes 
liberty, equality, and fraternity. 


"Marriage-making for the earth, 
With gold so much, — birth, power, repute so much. 
Or beauty, youth so much, in lack of these! 
Be as the angels rather, who, apart, 
Know themselves into one, are found at length 
Married, but marry never, no, nor give 
In marriage; they are man and wife at once 
When the true time is: here we have to wait 
Not so long neither! Could we by a wish 
Have what we will and get the future now, 
Would we wish aught done undone in the past? 
So, let him wait God's instant men call years; 
Meantime hold hard by truth and his great soul 
Do out the duty I Through such souls alone 
God stooping shows sufficient of His light 
For us i' the dark to rise by. And I rise." 

— Browning. 

"Just as true marriage is the highest blessedness that can 
come to man or woman, so a false marriage, a marriage con- 
ceived in vanity or avarice or sensuality, is the most fearful 
calamity. The binding of two loveless, selfish hearts together 
can only result in mutual misery. The resulting state is not 
simply hell, as it is frequently called. It is that more painful, 
out at the same time more hopeful condition, which in figurative 
language we may describe as the compelling of persons who 
are fit only for hell to dwell perpetually in heaven. It is a 
condition which calls for the expression of the most tender 
and unselfish love at every point of constant contact, imposed 
upon persons who have no love to give. The supreme bless- 
edness of the ideal marriage measures by contrast the super- 
lative wretchedness of a loveless union. . . . The modern 
man brings to his wife a wide range of business sagacity, po- 



Htical influence, scientific and speculative interests. The 
modern woman brings to her husband rich acquisitions in 
literary and esthetic taste, social life and philanthropic and 
religious fervor. Each life is reenforced and multiplied by 
all that is in the other; and thus both enter through the portals 
of the family into the life of the Universal Spirit, of which 
at best only vague and shadowy glimpses come to them in 
the blindness of their individualistic isolation." 

— Wm. De Witt Hyde. 

"But from the beginning of the creation God made them 
male and female. 

"For this reason shall a man leave his father and mother 
and cleave to his wife, 

"And they twain shall be one flesh: so then they are no more 
twain, but one flesh." — Mark 10: 6, 7, 8. 

"For this reason will a man leave his father 
and mother and cleave to his wife." 

The mystery of marriage is in the twain be- 
coming one. If we go back to the allegorical 
story of creation, we find there this statement : 

"Let us make man in our image, after our 
likeness. ... So God created man in His 
own image ; in the image of God created He 
him ; male and female created He them." 

The remarkable part of this statement is the 
introduction of unity and duality both in refer- 
ence to God and man. The Hebrews believed 
in God as being one. The world has never 
had a purer monotheism than that held to by 
this people ; and yet in this first chapter of 
their sacred books is found a declaration of 
unity, duality, and trinity. 


To satisfy the mind of the BibHcal student, 
let us make a careful examination and see 
whether the foregoing statement is borne out 
by the actual facts in the case, taking the 
thought of unity, first: '*So God created man 
in His own image ; in the image of God cre- 
ated He him." The thought of duality is as 
directly brought out in, "Let us make man 
in our own image." Those who declare for 
the Fatherhood of God should not fail to per- 
ceive that the Motherhood is just as clearly set 
forth. The trinity is affirmed in the statement 
of the Father-Mother God creating man in 
His own image and likeness ; the Father- 
Mother begetting the child which is the third 
principle of the Godhead. That which is true 
of God is also true of man, and must of neces- 
sity be so in order that man should show forth 
the perfect image and likeness of God. Care- 
ful reading will make it plain that God is a 
unit as regards animating life and controlling 

But the full image and likeness of God is 
in father, mother, child ; it is one life in all and 
through all and above all. And one intelligence 
controlling and directing all. Oneness in spirit 
and diversity in form. 

We must always remember when we think 
of man, that image and likeness of God is 


spirit, not body. That the body at best can 
only be an outer symbol of the inner man. 

Again, I wish to impress you with the fact 
that in this spiritual creation of man, which is 
really the foreshadowing of the physical crea- 
tion, there is no separation between the male 
and the female. This is the spiritual creation, 
God's ideal of Himself, involved in the soul 
of man, the child of God. When we come 
to the allegorical second chapter of Genesis, we 
find another statement of man's creation. Here 
we have the physical creation, and at this 
point we have the differentiation of the male 
and the female. It is as tho the soul had 
become divided, each part having a separate 
life or existence of its own. 

In this division, the question naturally arises, 
did each retain the full image of God or did the 
physical condition point also to a division of 
soul or mind? 

Emmanuel Swedenborg in many of his 
writings, tells of love as being the feminine 
principle and wisdom the masculine. Now, in 
all true marriages it is the love in the woman 
and the wisdom in the man that forms the 
magnet to attract and hold them together. 
Love and wisdom begets the at-one-ment be- 
tween soul and mind. 

When we see men and women drawn to- 


gcthcr in this way it seems to be the divine 
plan, altho in times past it has been thought 
by some very wise men that each sex had the 
possibiHties of both, potentially, and that in 
the process of development each soul would 
unfold to the fulness of the Godhead, or dis- 
close the perfect image and likeness which was 
involved in the beginning; that men and wo- 
men were not in reality complementary one 
to the other. 

Balzac in his wonderfully beautiful story 
of "Seraphita" brings out the thought of a 
man and woman of very high spiritual develop- 
ment begetting a child, the parents passing 
away on the ninth anniversary of the child's 
birth. The great central idea is that the souls 
of the father and mother unite in the life of 
the child, and when the child has grown to 
maturity, men fall in love with the feminine 
nature, and women fall in love with the mas- 
culine nature, but the united soul has need 
of neither. The idea as thus set forth is worthy 
of serious consideration ; in fact, the union, 
or marriage, of soul with soul is one that 
should command far greater attention than it 
does command at the present time. Marriage, 
without doubt, is the greatest event in this 
earthly life of man or w^oman ; it is a sacra- 
ment fraught with happiness, with all that is 


highest and noblest in Hfe ; or it is a base 
counterfeit wherein sorrow and degradation 
usurp the place of the highest and holiest 
thoughts and emotions of mind and soul. 

A thousand other questions of far less im- 
portance occupy the minds of the people, but 
this question which is of the most vital im- 
portance to man's well-being, is kept in the 
background. Children are brought up so wo- 
fully ignorant that they have no conception 
of what awaits them in the married life. The 
whole subject of the relation between man and 
woman is tabooed ; it is as tho people were 
ashamed to think or give expression in words 
to things which, altho sacred, nevertheless 
should be thoroughly understood. 

Some people go on the principle that the 
young will find out soon enough, but it is surely 
a mistaken policy on the part of parents to 
keep their children in ignorance of the many 
problems that await them in wedded life. Some 
little light, some little knowledge might avert 
many tragedies that so often arise in the mar- 
ried life. Is experience the only teacher or 
can we profit by the mistakes of others? 

In this question, as in every other, we must 
take into consideration the three planes of 
development, and that marriage differs, in a 
sense, on each plane. 


On the physical plane there is little besides 
the desire for reproduction, and the purely 
sensuous desires ; and if nature's laws are ob- 
served, comparative peace and happiness are 
the result. The requirements of the physical 
plane are so limited that there is less liability 
to mental friction and discord than on the in- 
tellectual plane, where there is greater diversity 
of thought. Two souls uniting on this higher 
plane, having the same desires and aspirations, 
should blend harmoniously together, but too 
often the aspirations and desires are so wide 
apart that there is no oneness of thought or 
purpose, and there is failure to understand each 
other. We find on this plane far more un- 
happy marriages than on the physical and 
spiritual planes; one reason being, that on the 
physical there is a purely physical basis for 
marriage, and on the spiritual plane there is 
a purely spiritual basis, while on the intellec- 
tual plane a hundred things may act as con- 
trolling influences to marriage. Man here is 
torn by many and conflicting desires — social 
ambition, ambition influenced by wealth, intel- 
lectual greatness, distinction in any part in 
life, and other considerations without number. 

It makes little difference how much two 
people may desire to do right, if they are not 
at one in heart and mind they can not enter 


into sympathetic relations, they can not be- 
come mutually helpful. Failure to understand 
each other begets a discordant mental state, 
which, instead of being lessened, is increased 
as time goes on. 

All spiritual marriage has God as its foun- 
dation; that is, has love as its basis. Here, 
as on the physical plane, there is only one 
basis for marriage. The marriages on the two 
planes below are the unions for time. Spiritual 
marriages are the marriages for eternity. For 
two souls uniting and blending as one through 
the power of love there can be no separation, 
either in time or eternity. Whom God hath 
joined together, no man can put asunder. They 
were created one in the beginning; there is 
no chance or haphazard in God's plan. There 
is a spiritual affinity between the soul of man 
and the soul of woman. Only one thing will 
disclose this affinity — the power of pure and 
unselfish love in the souls of both. No animal 
desire, no earthly consideration ; love and love 
alone — love that thinketh no evil, love that 
sufifereth long and is kind, love that flows from 
the soul of the universe into the soul of man, 
this is the undying factor in all real marriage. 
Man may not annul this or set it aside, and 
all that man can do through rite or ceremonial 
shall not add to it. 


Some have come falsely to believe that the 
ceremonial constitutes the marriage, and the 
Church has rather seemed to foster this idea 
than to make plain that marriage in its truest 
sense had to do with heart and mind more, than 
anything or everything else. 

The Question may arise in many minds as 
to whether union on the first two planes con- 
stitutes real marriage. Under certain circum- 
stances, and with certain limitations, the an- 
swer would be in the affirmative. The cir- 
cumstance which would tend to real marriage 
would be the harmonious conditions — the abil- 
ity resulting from the union to understand each 
other, the desires and aspirations in common 
whereby they could enter into each other's 
lives. The limitation would come from failure 
to discern the higher law, from the lack of 
spiritual development, and from placing hopes 
and desires in externals, so that there would be 
little influx from the love-nature which tends 
to unify and free the lives of both from worldly 
selfishness. Such marriage, however, may find 
perfect fulfilment and continuation in time and 

Sorrow and unhappiness might be avoided 
to a marked degree in the marriage relation 
upon the lower planes of development if har- 
mony were made one of the chief considera- 


tions of the union, and selfish considerations, 
in so far as it were possible, kept in the' back- 
ground. Two people thoroughly harmonious 
before marriage would be quite likely to re- 
main so after, but there is Httle prospect, where 
lack of harmony exists before the union, that 
it should develop afterward. 

No one should be deceived by the thought 
that things are going to adjust themselves af- 
ter marriage when they do not adjust during 
courtship. There is a glamour about courtship 
which too often hides defects and inconsisten- 
cies that only become really known after mar- 
riage. There is some little excuse for this men- 
tal condition, but there is no excuse for two 
people who can not agree and who are jealous or 
fault-finding with each other during courtship, 
yet who, nevertheless, enter into the marriage 
relation. Occasionally we find women who 
think that it is their duty to marry a man in 
order to reform him. To such I would say, 
reform him first and marry him afterward. 
This is your only hope, for in taking away the 
incentive of marriage you only make it the 
more difficult for him to change his established 
habits in life. 

Parents make very grievous mistakes when 
they are thoughtful regarding worldly advan- 
tages and thoughtless about the advantages 


which would make their children really happy. 
Their own experience should show them the 
better way. No real marriage can have for 
its foundation lust, the desire for social posi- 
tion, money, or any worldly acquisition. God 
never sanctions such marriages, neither has 
He delegated His authority to man to make 
such unions sacred. Marriage is sacred only 
when it is whole, complete. Man's law may 
sanction and uphold, but sorrow, shame and 
degradation must be the end of all such unholy 

Throughout the universe harmony is the 
key-note of obedience to law, and where there 
is no harmony there can be no conformity to 
law. Many people who believe themselves to 
be in accord with the law of God would con- 
tinue to perpetuate these unholy alliances by 
saying; "Whom God hath joined together, let 
no man put asunder." Contending for the 
sacredness of the marriage rite, they violate 
such sacredness by prolonging a condition 
which is absolutely untenable and contrary to 
the law of the universe. All other mistakes 
in life we are told to correct, to substitute 
a true condition for a false one ; but no matter 
how great the mistake two persons make in 
marrying, such a mistake, the divinely ap- 
pointed say, must not and shall not be corrected. 


Thus do men set at naught the laws of God, 
making of marriage a mockery, a delusion, and 
a snare. There are degrees of love on every 
plane, because God is made manifest on every 
plane. Then let love and harmon,y, as under- 
stood on the varying planes of existence, be 
the God-uniting power that shall link man 
and woman in the oneness of life. Such unions 
will result in happy homes, and children, seeing 
and feeling the harmony and love of father and 
mother, will greatly profit by their example. 
The world to-day is demanding the solution of 
this mystery; it can not be set aside, no mat- 
ter how much the ultra-conservative religion- 
ists may desire it. Their efforts to set aside 
will only cause the pendulum to swing far in 
the other direction where extreme radicalism 
may result in licentiousness, or conditions 
more unrighteous and contrary to law and 
order than the unholy marriages of the present. 

No problem ever presents itself to man with- 
out a way of solving it. The solution of this 
one, however, will be found not in the do- 
nothing attitude, or in saying, ''Let well 
enough alone," but through a strong desire 
to know God's law in relation to it, and through 
knowing how to bring the life into conformity 
with it. Let us study God's revealed will, be- 
cause this will is revealed to a far greater ex- 


tent, even at the present, than most people 
think or care to know. When we reaHze the 
truth about the real meaning of marriage and 
all that it stands for, its sacred import and 
the joy and peace it brings when consummated 
in accord with divine law, the question will 
no longer be asked: *'Is marriage a failure?" 
because marriage will be known as it truly 
is — the crowning act of life, wherein two souls 
unite and become one, wherein love and wis- 
dom join hands; the at-one-ment wherein the 
soul becomes one with the universal soul. 



"It is no little thing, when a fresh soul 
And a fresh heart, with their unmeasured scope 
For good, not gravitating earthward yet. 
But circling in diviner periods. 
Are sent into the world. 

"Children are God's apostles, day by day 
Sent forth to preach of love, and hope, and peace." 

— James Russell Lowell. 

"All heaven, in every baby born, 

All absolute of earthly leaven. 

Reveals itself, tho' man may scorn 
All heaven. 
*'Yet man might feel all sin forgiven. 

All grief appeased, all pain outworn. 

By this one revelation given. 

"Soul, now forget thy burdens borne; 
Heart, be thy joys now seven times seven; 
Love shows in light more bright than morn 
All heaven." 

— Swinburne. 

"Give him liberty, and keep his confidence. Let him choose 
his course; but be so good and close a friend that he will not 
think of making an important choice without asking your ad- 
vice. Spend much time with him; talk much with him: but 
talk about his little interests, not your grand ideas. Never 
evade an honest question, or put off a legitimate curiosity. 
Make sure that his first intimations of the significance of sex 
are suffused with an atmosphere of reverence for its sacredness. 
Never weary of the interminable prattle about his exploits in 
play, the characteristics of playmates, the hardships of school, 



the mechanism of locomotives, the aspirations to become an 
engineer, a stage-driver, or a soldier. Undoubtedly this union 
of perfect liberty with perfect confidence is rather an expensive 
process in the time, patience, and sympathy of the parents, 
but the reward is great and to be had with certainty on no 
cheaper terms. It is the one way to insure in the child a 
character which is at the same time strong and good." 

— Wm. De Witt Hvde. 

Many volumes have been written concerning 
the duties of children to their parents, but 
very little has been said of the duties of par- 
ents to their children. A careful and thought- 
ful analysis of the whole question would show 
that parents are debtors to their children for 
more than has generally been supposed. Let 
parents once realize how much more there is 
in life because of their children, how child-life 
tends to call out the better side of their na- 
tures, how much happiness comes to them 
through their children, and how much the ex- 
ample of a child's life means, and they will 
know for a very truth that the trouble of 
rearing children is more than offset by the 
blessings which they bring. The trustfulness 
and faith of the child-nature, the optimism 
which enjoys the present, forgetful of the past, 
careless of the future, is a necessary example 
for parents, who have lost sight of some of the 
vital conditions of well-being. Truly, the king- 
dom of God lies all about within and with- 
out the life of a child. A valuable lesson may 


be learned in the natural way in which chil- 
dren think and act, as well as in their true 
democracy, where race, creed, color, or pre- 
vious conditions play no part. Whether the 
lesson be heeded or not, the influence of chil- 
dren for good is of untold value. 

Prenatal conditions must be taken into con- 
sideration when we approach the subject of 
the rights of children. A thoroughly harmo- 
nious marriage, in which there is freedom of 
thought and action on the part of both father 
and mother, is the first requisite for the true 
recognition of child-rights, and the only firm 
foundation on which to establish the rights of 
children. The ancient Greeks, understanding 
the value of prenatal influence far more 
than the people of the present, surrounded 
their wives with the most harmonious and 
beautiful conditions. Many lessons might be 
learned from their customs tending to raise 
the standard of moral and physical well-being. 

Marriage and the bringing of a child into 
the world are the two most sacred mysteries 
of life, and are fraught with greater impor- 
tance than all other events, and if thought and 
care are necessary in any phase of life, surely 
they are demanded here. 

Parents need not expect harmonious chil- 
dren if they are inharmonious themselves ; 


neither need they expect strong, healthy chil- 
dren if their minds are discordant; because 
their mental discord acting upon the life of 
the child, will produce mental and physical 
disturbances. Up to a certain stage in the 
development of the child, the minds of the 
parents act upon him in such a way that he 
reflects their varying thoughts and emotions, 
and is in no way responsible in his own little 
life for any mental discord or physical dis- 
turbances. As yet most parents do not realize 
the truth of this, but when they do they will 
understand that they are responsible to the 
very fullest degree for their children's health. 

There is a new life coming for mankind — 
one wherein the vital questions will be thought 
out and worked out as they never have been 
before ; one wherein a knowledge of the inner 
life and its laws will give to us the key to 
the gate which leads to health and happiness. 
The old order of things is passing away, and 
a new order has come, or is near at hand, 
wherein man will realize that he has dominion 
and power, not alone in the external world, 
but dominion and power over his own 
thoughts, his own actions, and the power to 
control and direct the full force of his own life. 

A shock may come to those who are dwelling 
continually on the wisdom and justice of God's 


plan when they think of little children having 
to suffer for the wrong-doing of their parents. 
They may question such wisdom and such jus- 
tice, but after all this condition only goes to 
prove that humanity is one, that we are parts 
one of another, that if one part suffers all 
suffer to some degree. It goes still further 
to show that if humanity is one body, happi- 
ness, health, and strength are not only for 
every part, but for the whole ; that there is 
no real salvation for the whole if any part 
of the whole is excepted. The law that saves 
the part is the law that saves the whole. 

There is one thing that parents can not be 
too careful concerning, and that is filling the 
receptive mind of a child with false or unreal 
ideas of life. There are so many ways of doing 
this that one needs to be on his guard pretty 
much all the time when in the presence of 
children. As an illustration, almost any one 
can go back in mind to the time of his 
childhood and remember some disagreeable 
story or tale told by some one that filled the 
little mind with fear and made it unhappy 
for weeks afterward. The habit that some 
parents have formed of talking about sickness, 
disease and pain when children are listening is 
harmful in the extreme, as it fills their Httle 
minds with morbid unreal thoughts. If a child 


has a vivid imagination he may often become 
really sick because of such conversation on 
the part of his parents. Let me impress on 
the minds of parents and all the necessity 
of always being as bright and as happy as 
circumstances will admit. And also to keep 
the conversation thoroughly wholesome and 
uplifting. If the state of fear is once estab- 
lished in the mind of a child, that in turn 
begets cowardice and lack of self-reliance and 
to a degree may afifect all of his after life. 

While the boy or girl who is taught the 
real truth concerning life grows in knowledge 
and becomes self-reliant and courageous. 

In the care and bringing up of children, in 
the present, the greater responsibility rests 
with the mother; but there is neither right 
nor justice in this. If perfect equality existed 
between husband and wife the responsibility 
would be shared equally. As it is, the greater 
burden of the care of children is placed on 
the mother, while the advantages necessary to 
the intelligent bringing up of children are de- 
nied her. The superficial mind may say that 
it rests with the mother to rear the child, 
and with the father to provide for the material 
wants; and when they do this that they are 
fulfilling the natural requirements of life. But 
if the mother is going to rear the child in the 


way he should go, then the more highly she 
is developed spiritually, intellectually, and 
physically, the more efficient she becomes in 
the care of both the minds and bodies of her chil- 
dren. It is not enough that the father should pro- 
vide for the physical sustenance of the child. Some 
fathers excuse themselves by saying that having 
worked hard all day, when evening comes, 
they need rest. 

Max O'Rell once related the following inci- 
dent: *'Some years ago I was spending Sunday 
afternoon in the house of a young married man 
in Chicago, who, I was told, possest twenty mil- 
lions. The poor fellow ! It was the twenty 
millions which possest him. He had a most 
beautiful and interesting wife, and the loveli- 
est little girl of three or four years of age that 
I ever set my eyes on. That lovely little girl 
was kind enough to take to me at once — there's 
no accounting for taste. We had a little flirta- 
tion in the distance at first. By and by she 
came toward me, nearer and nearer, then she 
stopt in front of me, and looked at me, 
hesitating, with her finger in her pretty Httle 
mouth. I knew what she wanted, and I said 
to her: 'That's all right, come on.' She 
jumped on my knees, settled herself comfort- 
ably and asked me to tell her stories. I started 
at once. Now, you understand I was not al- 


lowed to stop: but I took breath, and I said 
to her: 'Does not your papa tell you long 
stories on Sundays?' That lovely little round 
face grew sad and quite long. *Oh, no I' she 
said, *papa is too tired on Sundays.' " 

If parents only knew it they could get far 
greater rest and more valuable knowledge from 
entering into child-life than in almost any 
other way. It is not sitting or lying down that 
rests one. but the power to change thought 
from one thing to something entirely different, 
and entering into the child-life would give both 
rest and recreation. It w^ould tend to renew 
youth and in every way prove beneficial to 
father and child. It would be of untold assist- 
ance to the mother, who has been engaged 
throughout the day with the care of the chil- 
dren. It would introduce a new element into 
the life of the child, and children require change 
of thought quite as much as do older people. 
The monotony experienced by older people is 
also experienced by children. 

A few words on the question of the tempera- 
ment of parents will be timely. It may be said 
that temperament is a matter of heredity, but 
being bom into this world with a certain tem- 
perament, the power is given to change it. A 
morbid, gloomy temperament may be made 
bright and hopeful, and the anxious, worrying 


temperament may become the peaceful, restful 
one. No matter what mental condition is 
brought into the world, it can be changed, 
modified, or eradicated. Children will thrive 
best where there is a spirit of hopefulness, 
where the mental sunshine of fearlessness, 
brightness, and gladness is diffused about them. 

Parents should always be patient with chil- 
dren, remembering that the understanding of 
a child is only developed to a Hmited degree, 
and through being patient in showing the right 
course of thought and action, more can be ac- 
complished than by manifesting a spirit of 

Sometimes young dogs and kittens will play 
with a ball for hours at a time, but with chil- 
dren it is very different. Frequent change is 
necessary to their well-being. The mind of 
the child already gives evidence that it is not 
going to be satisfied with any one phase of 
life, but must know all there is to be known 
before it will ever rest content. The mind 
of the child is really the prophecy of all that 
is yet to come. Parents should never try to 
quell anything in the nature of normal activity 
in the mind of the child. It is only when the 
child thinks and acts far beyond his years that 
they should be careful not to in any way in- 
crease such activity of mind; because in such 


cases the head may become abnormally de- 
veloped to the detriment of the rest of the 
physical organism. 

Children should never be told that there are 
two ways of doing things ; the right way only 
should be pointed out. Try to teach the child 
that there is only one way in life and one way 
to do everything, and it will make the child's 
mind more harmonious and the life much easier 
to live than by having a right and a wrong way. 

Parents owe it to their children never to do 
anything that will cause them to be fearful; 
never to threaten them with punishment for 
wrong-doing, but in so far as it is possible, 
keep their little minds filled with courage, 
brightness, kindness, gentleness, straightfor- 
wardness, politeness, and truthfulness. Par- 
ents should always think of their children as 
they would have them be and do. By keeping 
this uppermost in their minds, they will find 
that the life of the child will shape itself ac- 
cording to their highest ideal. What they 
think and see in their own minds concerning 
their children, if held to in a strong, stedfast 
way, will sooner or later be beautifully exprest 
in the life of the child. 

Punishment meted out to children for their 
wrong-doing is seldom or never merited — if 
punishment ever can be said to be merited. 


The child is acting out more the life of those 
about him than his own. The worry, the 
anger, or the fretfulness, is occasioned more 
by conditions thrown about the child than by 
anything wrought out by the child. If the 
punishment were meted out according to the 
true deserts, more often would it go to the 
parents. Punishment does not make children 
better, but serves to call out a certain sense of 
resentment, and when parents punish their 
children, they, themselves, become instru- 
mental in the introduction of a false element in 
the life of the child. 

Parents should teach their children how to 
think and reason for themselves. When a 
child is told to do a thing and asks the father 
or mother the reason for it, that reason should 
never be denied. It is not sufficient to say, 
"I told you to." Such an example, if carried 
out, will be copied by the child, and in after 
life will show forth as a disagreeable trait of 
character. The child has a right to the reason 
for anything he is asked to do or refrain from. 

Parents should be reasonable and consistent 
in their deahngs with their children. Children 
should not be allowed to do a thing to-day 
and have the same thing refused them on the 
morrow with neither rime nor reason. In 
fact, it is better to deal with children in as 


reasonable and as straightforward a way as one 
would with adults. Make everything very 
simple and very clear. 

Truthfulness, simplicity and directness once 
established in the mind of a child are going 
to be of untold benefit to him in his after life. 
The impressions received in early childhood 
are the abiding ones. The frank, straight- 
forward, manly man is usually so because of 
his early training. 

Do everything possible to direct the mind of 
the child into true channels. The child who 
is brought into the environment of parents 
who are fault-finding, intolerant, and selfish, 
who punish the child for misdemeanors which 
are often the direct result of their own thought 
and action, not only has a hard time in child- 
hood, but will find it difiicult in after life to 
overcome the wrong tendencies which were 
implanted in childhood. It is neither right 
nor just for parents to expect their children 
to express more than they themselves are ex- 
pressing. The mental atmosphere surrounding 
the child will have a marked effect upon the 
harmony of the child's mind and the well- 
being of his body. 

Respect the rights of children, and when 
grown up they will respect the rights of others. 
Children are influenced, to a marked degree, by 


the example presented to them by their elders. 
Give them the very best of examples. Make 
it easy for them to be obedient and truthful; 
make it easy for them to be loving and kind, 
by being all these yourself. What you are in 
a thoroughly consistent way, that also they 
will become. 


"Shall we make their truth our jailor, while our timid spirits 

The rude grasp of that great impulse which drove them across 
the sea? 

No! Before us gleam her camp-fires, we ourselves must pil- 
grims be. 

Launch our Mayflower and steer boldly through the desperate 
winter sea, 

Nor attempt the Future's portal with the Past's blood-rusted 

— Lowell. 

Freedom is an ideal which fascinates us, and 
yet it is a blessing for which most men are 
loath to pay the price, for it costs all there is 
of a man. 

The Master once said, "Ye shall know the 
truth and the truth shall make you free." 

Now the great question rises involuntarily 
to the lips: ''What is Truth?" It is no wonder 
Pilate asked the question, when men of his 
day were divided into various schools each 
exalting some great man or creed, and these 
authorities — personal and creedal — represent- 
ing such contradictory kieas. But is the matter 
any simpler to-day? When we search dili- 


gently into the various modern sects or study 
the thought of the great philosophers and seers 
we oftentimes become utterly confused and 
discouraged, so conflicting are the different 
systems of truth. In very desperation the 
earnest seeker is driven to look within his 
own soul for light, and, lo! the path is so 
plain that even the wayfaring man, tho a fool, 
need not err therein. 

It is not the acceptance of something re- 
ceived from any other man that is going to 
free us and give us life; but it is the obeying 
of the word of Love which shall yet free us 
from all limitation. 

Truth is ever the same, but man's com- 
prehension of it is constantly enlarging. 

Another's vision of truth can help us only 
by stirring us to action, and action in its turn 
opens our eyes to the heavenly vision. "He 
that doeth the will (of God) shall knoiv of the 

The only truth that ever frees us is the 
truth that is lived out, to realize truth we must 
actualize it — that is, we must work it out con- 
cretely in this world. 

The more I look into these matters, the 
more I appreciate the fact that material things 
are of value only as they express the life within 
us. A man may possess all earthly treasure 


and yet be only weakened and enslaved there- 
by ; whereas another, who is freed from per- 
sonal ambition and has renounced selfish ac- 
tivities, has all the wealth of the universe at 
his command. 

He that willeth to do the will of universal 
Love is king indeed ; nothing can hamper or 
hold him, for he is freed from the bondage of 
self and serves only Love. 

The Jews placed all their dependence on 
what Abraham had been, or in what Moses 
said. Their question was always: ''How is it 
written?" "What sayeth the law?" and so bUnd 
were they to the Word of God in their own 
souls that they actually could not see any 
incongruity in professing love to God while 
they devoured widows' houses; financially as 
well as ceremonially binding heavy burdens, 
grievous to be borne, on the children of God. 

All the saints, apostles, and prophets can 
not take the place to any man of the Word 
written in his own soul; indeed, the inspired 
men of old themselves were great only in 
proportion to this same listening to the inward 
voice. It is by faithful response to the soul's 
intuitions that the world has gradually been 
lifted to higher and higher standards. 

As we climb the steep path of self-knowledge 
and self-unfolding, the things that used to seem 


so important — the little rules of the world, and all 
its conventionalities — dwindle into nothingness in 
the grand panorama of universal life that 
spreads out before us. 

We soon come to see that it is only as we 
die to the things of the past and live earnestly 
and in the deepest sense to the things of the 
present that we enter to any degree into the 
fulness of life. 

We must not allow the ideals and standards 
of the past to dominate us ; we must walk in 
the new and living way, the way that is made 
plain only by our own fearless living out of 
all the truth we know. 

No matter how much something has helped 
you in the past, if it does not stir you now 
into action it is not the Word of God for 
you. We do not like to clash with those around 
us, and so we shrink from working out boldly 
the new light that is breaking in upon us. We 
want to please the world as well as ourselves, 
and in the end we really please neither; for 
cowards are in the very gall of bitterness and 
can never satisfy themselves or the world. 

Then is it not a great deal better to live 
in the strength of God, working out fearlessly 
every noble impulse we have, and leaving the 
responsibility with Him? Freedom may be 
anv man's on the condition that he conform 


to truth instead of the changing, unstable 
standards of the world. 

Jesus found this to be the only way. He 
saw that the personal man was helpless, and 
it was only as He died to personal ambition 
that he could become free and full of power. 
He declared openly that "Of mine own self 
I can do nothing," and He repudiated the idea 
that as a person He was any better than His 
brothers. "Why callest thou me good? There 
is none good but one, that is God." 

Now it is on the personal plane of life that 
men worship some outside authority either of 
State or church. This obedience or response 
to great men is all right in its place ; it cer- 
tainly plays a part in the great work of develop- 
ment. So long as men abide on the low plane 
of self it is better that they revere and obey 
another than that each should, in all his selfish- 
ness, be a law unto himself. 

But the moment one sees the higher life 
of impersonal service, that moment outward 
authority loses its hold. It can henceforth 
only obstruct and injure the seer. 

We can not unfold to the highest and best 
that is in us if we obey any outside dictum. 
Verily, "If any man be in Christ he is a new 
creature — old things have passed away; all 
things have become new." The very path he 


has to tread is a new one, for his Hfe is a 
unique life. He is individual — there is no 
other soul like him in the universe, and to 
unfold freely all there is of himself he must 
necessarily live his own life. 

This obeying of the inner self, because of 
our love to our fellow men, is the freedom with 
which Christ doth set us free. 

Heretofore we have been in bondage to 
selfish desires, but when the desire for uni- 
versal good possesses us we enter into the 
life of the universe; time and place have 
passed out of consciousness. 'Tor one day with 
the Lord is as a thousand years and a thousand 
years as one day." 

If men could only reaHze it, all that there 
ever can be of eternity is the present. To the 
soul that truly loves, the present includes all 
the past and future, for life is seen to be an 
undivided whole. To be one with God, united 
to Him in thought, aim, and activity, is to in- 
clude all other lives, past, present, and future 
in our own. There is nothing partial about the 
God-life; it is all-inclusive, common. Love is 
not a respecter of persons, but serves the 
interest of all men, winning them gently to 
the recognition of God's great commonwealth, 
wherein all things are all men's. 

Is it -not strange that the one thing men fear 


the most of all is to literally fall into the 
hands of the living God? The old conception 
that it is "a fearful thing" has probably done 
more to retard the world's progress than any 
other idea. Yet that is just what we must 
learn to let ourselves do: we must learn to 
let go of the personal, the earthly self, with all 
its false concepts of separate existence and 
separate interests, and let ourselves be carried 
out on the tide of our deepest instincts to 
rest forever on the bosom of God's infinite ocean 
of love, life and peace. 

Men have thought of the religious life as a 
life of sacrifices. But wherein does the sacri- 
fice consist, if, in giving up one plane of being, 
you enter into a still higher life which compre- 
hends more and more the fulness of God? 

There is, however, the element of crucifixion. 
In order to enter into the life of the Spirit 
we must actually crucify the old man with all 
the lusts thereof — the lust for power over 
others, the lust for personal gratification, the 
lust for safety — we must die to all these earthly 
ambitions and live to the higher one of all- 
inclusive love. And then, too, just as soon as 
we begin to do this in any telling way, the 
world will rise up in wrath at our presump- 
tion, "for the preaching of the Cross is to 
them that are perishing, foolishness."" The 


genuine love-life is an affront to the personal 
man. The Christ mind differs from the mind 
of the world, and as long as the carnal mind 
obtains there must always be a clashing of 
personal and universal interests. The Hfe of 
love is actually a sword cutting into the very 
heart of things and showing up the mean am- 
bitions, the hypocrisies, the treasons of a self- 
seeking world ; and as a result, the world 
turns on those who are serving mankind in- 
stead of men, and metes out all kinds of perse- 
cutions upon its saviors. 

There is but one thing that stands between 
man and freedom, and that is personal will. 
Many people desire very much to be saved, 
they long for power, the physical, mental and 
spiritual health, but they want to be saved in 
their sins — not from them. 

It is our divided minds that hold us down 
in weakness and disease. We want personal 
happiness, we desire earthly safety, ease, or 
fame, and we will not let go of ourselves ; but 
this holding on is the very essence of slavery. 
To be dominated by the personal will is to be 
in bondage ; it is to be the subject of the law 
of sin and death. 

Man, by his false concept of separation, with 
all that that entails of strife among men, has 
actually made for himself a temporary law of 


sin and death. There is but one thing that 
can free him from it and that is the eternal law 
of the Spirit of Life. Only as we rise through 
meditation, concentration, and a free outpour- 
ing of inner wealth toward all men can we put 
all things under our feet. 

Man is destined to have dominion in the 
very highest sense of the word, not by assert- 
ing himself against those who are weaker, 
but by bringing all things into subjection to 
the will of God. 

Man is an epitome of the whole creation. 
Science is proving through its investigations 
in embryology that man actually is the sum- 
ming up in abbreviated form of all the lower 
planes of development ; and when he shall have 
learned to control himself in love, the ferocity 
of the animal kingdom will have been over- 
come. When the lion of self-will in man sub- 
mits to the Love-Will* of the universe, the 
lion and the lamb of the outer world will lie 
down in peace. 

The personal will, that will which seeks 
safety, ease, or pleasure at the cost of brother 
men, is responsible for the strife and sorrow 
in the outer world. Our disease, crime, pover- 
ty, are the fruits of selfishness ; they are the 
natural outcome of the carnal mind. 

In a very true sense this world of ours 


has a soul, a mind, and a body, and it is in 
the process of coming to itself; it is slowly 
awakening to self-consciousness. 

The carnal mind — that temporary idea of 
physical mastery — has brought forth all our 
strife and atheistic control of men. But slowly 
this child of God, this world of ours, is awaken- 
ing to its true nature ; the soul of the world is 
stirring within, and when it has become fully 
conscious of its power of love, then will this 
earth begin to put on its garments of light. 
Then will freedom reign in the outward as 
well as the inner life, and the commonwealth 
of God be actualized on the earth. 


"Never lose an opportunity of seeing anything that is beauti- 
ful; for beauty is God's handwriting — a wayside sacrament. 
Welcome it in every fair face, in every fair sky, in every fair 
flower, and thank God for it as a cup of blessing." 

— Emerson. 

"After all, it is the divinity within that makes divinity with- 
out. . . ." 

— Washington Irving. 

"In all ranks of life the human heart yearns for the beau- 
tiful; and the beautiful things that God makes are his gift to 
all alike." 

— H. B. Stowe. 

We sometimes think we are living in a world 
where there is much that is disagreeable, much 
that jars upon the mind and upon the nerves. 
We think the things we have to encounter 
make us nervous. We go into the street and 
see things that are not always pleasant to 
look upon. We hear all kinds of noises and 
feel the spirit of rush and hurry, and lose 
sight of much good, because we are not look- 
ing for it. 

It is possible to live in a great city, to come 
in contact with all the energy, with all the 
beauty, all the strength of it, and instead of 


being filled with a sense of nervousness or a 
disagreeable feeling, to so adjust ourselves to 
it that it becomes an inspiration to our lives. 

We often say that the country is an inspira- 
tion to life; that it is so wearying, so trying 
in the city. The wearying, the trying, part 
is the way we adjust ourselves to life, since we 
are sometimes thoroughly contented and happy 
in the city. Regardless of all the noises, of 
the strenuous Hfe people live, they are some- 
times restful and happy. It is the way we are 
related to everything in life that gives us the 
beauty, the strength, and the harmony of life. 
The country has its advantages; the city has 
also. While we are living in the city we 
should get all that is possible from the city 
life, and while we are living in the country 
we should get all that is possible from the 
country life. 

Someone has said that God made the country 
and man made the city. If we are living in 
a large city, then we are coming in touch with 
man's handiwork. We are coming in touch 
with the brain that thought that handiwork 
into existence. In reality, in a great city we 
are getting very near the qenter of human 
life. We find that every phase of it, every 
grade of it, as we are related to it, may be 
helpful to us or the reverse. There are the 


noises and the rush. We sometimes feel when 
we get into them we are a part of them. We 
rush ourselves, to keep up, as we might say, 
with the procession. When I first came to 
New York many years ago, and found the 
people hurrying as I had never hurried in my 
life, I fell into the hurry, and was so carried 
away by it that I hurried too. By and by I 
asked myself w^hat it all meant; what was the 
necessity of it? I found that men who, for 
instance, had apparently been hurrying to do 
something, stopt and looked into a store win- 
dow, and spent perhaps minutes of time. It 
came to me that they were not in a great hurry 
to accomplish something, but that they had 
fallen into the spirit of hurry, and when some- 
thing came up that arrested their attention for 
a few minutes they forgot about their hurry. 

There come times when we should think 
quickly and act quickly without getting into the 
spirit of rush, and I found after a time, that 
when I needed to think quickly, or to act quickly, 
I could do it without getting into the spirit 
of hurry. 

Again, I found it hard to get adjusted to 
the noise. It had its eflfect upon the nervous 
system, and I thought I should like to be where 
it was quiet. Then it came to me that this 
rush, hurry, and noise were all expressions of 


human energy, and that each was good in its 
right place; and that if I could get above it, 
instead of being unrestful and discordant, it 
would inspire me with a greater sense of 
strength. That if I could get at any real 
understanding of the noise it would no longer 
afifect me nor produce any degree of nervous- 
ness, but rather the reverse. I began to feel 
that I was part of it in a way, yet not neces- 
sarily a discordant part. 

So we can come closer to the great energy 
that permeates a large city. Then, if we begin 
to see and to think about the expression, about 
the wonderful buildings which tower away up 
into the heavens, we see that not all of them 
are beautiful, tho conveying to the mind won- 
der, strength, and power. Occasionally we see 
that the beauty vies with the strength and 
power, as tho the architect had exprest him- 
self in as beautiful a way as he knew how, tho 
realizing his limitations. He was able to ex- 
press the strength and power, but was unable 
to express to the same degree the beauty. We 
see a more constant effort being made to ex- 
press beauty in architecture in our public 
buildings, but the trouble with our people is 
that when they go abroad and see things that 
convey the sense of beauty and proportion, 
they return home and are not satisfied with a 


copy. They want to outdo it, and in the 
effort, make mistakes. 

More and more, however, we are finding 
that it is not in trying to outdo-, or in trying 
to copy after people that the true expression 
of beauty comes. It is rather through an 
effort to represent our own thoughts. 

On every side of city life we see evidence 
of a greater desire to express the beautiful. 
If we look back twenty-five or thirty years 
and consider the architecture in our country, 
we find we have made wonderful progress. 
We see changes for the better in almost every 
direction. j\Iany buildings in our cities can 
not be called things of beauty, but they show 
that we are striving after beauty. There was 
a time when all our buildings looked very much 
alike. A brown-stone front was the thing to 
be desired, the essential thing. Now we are 
not satisfied with that. We want more of the 
beautiful, and in striving after it we go to an 
excess of the ornamental in architecture, and 
put in so much of it that it misrepresents 
beauty. Nevertheless these efforts give evi- 
dence of a striving for something more beauti- 
ful. Once in a while we see a really beauti- 
ful building come into existence, an effort of 
a master architect who has developed a love 
of the beautiful. 


A beautiful building calls out the love of 
beauty in the minds of the people who see 
it. There is an increasing number of people 
who are awakening to the love of beauty. 
Every year more people go to our art gal- 
leries, and there is keener appreciation of good 
music. It is a great pity that we can not have 
good music in this country without paying an 
exorbitant price for it, for in Europe it is pos- 
sible for the very poor people to have the 
best music at a very small price. 

It is this love of the beautiful in music, in art, 
and in every department of life which is the 
hope or evidence of progress among any peo- 
ple. Some enthusiasts have gone so far as to 
say that the love of beauty may constitute the 
religion of a future age, claiming that then 
there would be Httle likelihood of any disagree- 
ment, and there would be a greater unity of 
thought in the perception of beauty than could 
be brought to the worship of any other thing. 
I do not believe, however, that any religion 
can ever be founded upon the love of beauty 
alone. Beauty is only an outer manifestation 
that symboHzes something that is greater than 
itself, and the soul of man can never be con- 
tent with the worship of symbols, no matter 
how great or how beautiful they may be. I 
believe this to be true, tho: that the love of 


beauty in the life of man shows decidedly his 
development, because the love of beauty is one 
sure indication of spiritual growth. 

The love of beauty is a true radiation from 
the Heart of Love, but it is only one of an 
infinite number of rays. 

It takes all of these rays to make a perfect 
religion. The soul will never be satisfied with 
anything less than perfection. 

Every innate power must have outer ex- 
pression. The more, however, that the mind 
dwells in a sense of beauty and comes in touch 
with the inner or higher states of Hfe that 
correspond to beauty, the more beauty will 
mind express in the outer life. We should 
know that the world beautiful is our own con- 
scious world. It expresses all that man has 
been or is now. It is the mirror of all that 
he has felt and thought. That which any in- 
dividual sees or hears in this world is that 
which to some degree he must have helped to 
construct. The great outer world is man's 
kingdom of expression, but before there could 
have been a world beautiful without, there 
must have been one within. There must be 
the world beautiful of thought and thought 
pictures to make that inner life, that life that 
is the source of our world beautiful. It is in 
this inner world that we construct our castles. 


We afterward express them outwardly, but 
they Hve first of all in the inner life. Each 
castle that we build, or that comes into form, 
must first have existed in the inner world as 
an ideal building. Outer things only become 
beautiful as the mind is able to grasp and in- 
terpret the inner beauty. The development of 
beauty in outer form is an ever-changing one ; 
nothing beautiful is ever lost, but, with the 
expanding ideal, something is always being 
added to the expression of beauty. 

At one stage in mental development, beauty 
seems to be sacrificed to size. The supreme 
thought of the moment is one of size. Every- 
thing must be large. • Every great nation 
passes through this period of what we might 
call the hugeness of things. We are passing 
through it now more than has any other na- 
tion in the past, not excepting the ancient 
Egyptian civilization. Yet, notwithstanding, 
the sense of beauty is also coming into the 
life of the people, and we grow better able to 
appreciate external beauty through each suc- 
ceeding generation. 

I use the term "external" ; yet things are not 
so external to us as we think. Things are the 
result of heart, and head, and hand, and con- 
tain something of ourselves. It is not generally 
known that the things we handle, and the 


things we do are imprest by our thought-pic- 
tures ; so that a sensitive person can take up 
something he has never seen, and tell much of 
the thought that is attached to it, by holding- 
it in his hand or close to his forehead. We 
leave the impress of what we feel and what 
we think upon so-called inanimate matter — 
but there is nothing inanimate. 

Energy goes into everything we do. With 
greater concentration, directed energy ex- 
presses itself in form. Into the sculptor's 
statue goes something of his own life and in- 
telligence. Remember that with his hammer 
and chisel he is using energy all the time, and 
that energy is expressing itself in, and upon 
the marble. It is a living, not a dead thing. He 
is giving it form, and to some degree, putting 
his life into it. We seldom stop to think how 
this is done. When one winds his watch he is 
putting some of his own life force into that 
watch, and until that life force has all escaped 
from it, the wheels revolve and the hands 
continue to go round. And as truly we are 
putting energy into everything we do in life. 
When a man paints a picture, and puts into 
it his best thought and feeling, he puts into 
it some of his own spirit. That is why the 
religious paintings of the past inspire us. Con- 
sider, as an illustration, the works of Fra An- 


gelico — a man so inspired by the religious 
spirit within him that he was able to leave 
as a legacy to the world paintings that now, 
"hundreds of years after he has passed from 
his work, still breathe with his spirit of love, 
veneration, and devotion. The religious paint- 
ings of the past inspire us with the feeling and 
sense of religion because that is the spirit in 
which they were worked out. 

That is why Millet, one of the very greatest 
of all French painters, a peasant among peas- 
ants, impresses so deeply. Because he was 
one with the people he painted ; he understood 
them and put their life and his own into his 
pictures. By putting his own thought-feeling 
into his paintings they became among the most 
famous of the modern world. When an artist 
does not have enough to eat, nor fire to warm 
himself by, but has to go out and gather a 
little stubble and light a fire to warm his 
fingers in order to paint his pictures, one can 
readily understand how much of his own life 
he puts into them. That is what Millet had 
to do many a time while he was creating 
his most wonderful masterpieces. He put so 
much of his life into his work, and thought 
so much of it, that his physical body was not 
sufficiently cared for, and the time came when 
it could work no longer. But Millet lives in 


the world through his paintings more than he 
did when here in form. 

So, into everything we do, we put a part of 
our Hfe and of ourselves. If we put in the 
beautiful part, it will not only be perceived, 
but will be of help to others in their unfolding, 
and may be the means of calling out the beau- 
tiful in those in whom the sense of beauty is 
not yet awakened. 

We do not at first, by looking at them, ap- 
preciate the beauty in sunrise or sunset, but 
the looking at them often will serve to awaken 
in us beauty of thought, which in turn re- 
veals the beauty in the sunset. So, when look- 
ing at a beautiful picture, the mind dwells 
upon it, and thus brings itself into touch with 
what the picture was ^ meant to represent — the 
more beautiful side of life — and in doing so, 
seems to call out the latent beauty which is 
potential in all life. 

So all thought that is beautiful serves, in 
a sense, to educate the mind and call out the 
potential beauty in the life of man. That is 
why, no matter what we may do, we should 
be careful to make it as beautiful as we are 
capable of, for it is a symbol of what we 
feel and think, and therefore of our inner 
selves. It shows something of the life of 
the one making it, and serves to call out 


a corresponding sense of beauty and inspiration 
in the lives of others. 

When we go into the country there are 
many things that attract us to them as being 
beautiful, while certain other things we may 
overlook. The flowers in the springtime per- 
haps appeal to us strongly, but we "do not al- 
ways think of the beauty of the growing grass ; 
we do not always think of the beauty that 
is to be found in what we call weeds. A few 
years ago the field daisy was looked upon as 
a weed, and there was Httle idea of beauty 
connected with it. All these things have their 
own beauty; in fact, if we examine anything 
carefully we will find that it has a certam 
beauty all its own that has hitherto been in- 
visible to us. While we see the beauty in the 
frees, yet some of them appeal to us as being 
more beautiful than others. The beauty of one 
tiee is not that of another, but each has a 
peculiar beauty of its own. So no two people 
express life the same way, yet there is some- 
thing beautiful to be found in the Hfe of every 
person; but we do not always find it, because 
we do not seek it. So often, in looking at 
things in nature, if some things appeal to us 
as being beautiful, we give all our thought 
and attention to them, and lose sight of many 
others that are equally beautiful. 


Then let us strive to find beauty in the 
things in which we have not as yet discovered 
it. Sometimes we are dehghted with the songs 
of the birds. There are other birds that do 
not sing, and we are not as much interested 
in them. A bird that has no song has cer- 
tain other things to commend it to us, and 
we will find beauty of form or of plumage 
instead. And so you will find beauty in every- 
thing if you look for it, because beauty is 
written into everything in this world. If any- 
thing appears homely, look deeper into it, and 
you will certainly find beauty in it somewhere. 
You will find beauty of color, when perhaps 
beauty of form as we understand it is lack- 
ing, and if there is neither beauty of color or 
of form, there is always to be found some- 
thing else, such as a faithful or a kind nature, 
which may mean far more than any beauty 
of form or of color. There is nothing in all 
the great universe that totally lacks beauty; 
therefore ''seek, and ye shall find." 

And now, in order to be practical, what is 
this love of beauty going to do for us? In 
what way is it going to help us to find a fuller 
and more complete life? It is going to help 
us, first of all, in this way : We can not find 
beauty in anything without that beauty having 
been unfolded in ourselves; therefore, the 


more of beauty we see in the external world, 
the more wonderfully we have developed and 
brought ourselves into a condition of mind 
whereby we can actually become helpful to others. 

The sense of beauty should always convey 
to the mind the sense of harmony. Sometimes 
a thing that is beautiful conveys the idea of 
harmony and strength, or it may sometimes 
combine that of beauty and joy. There is al- 
ways a union of beauty with something else, 
but we are not able to make the distinction 
unless we have first made it in ourselves. One 
may apparently talk intelligently on a subject 
without having any realization of the vital 
truth of what he is talking about, tho he may 
in time awake to a realization of the inner 
truth. We are brought back to the point that 
everything outside of us is as it is, because 
of that which is within us ; there must al- 
ways be the inner understanding of life be- 
fore there is an outer understanding. We 
come in touch with things in the outer world 
without knowing anything about the wonder 
and mystery of their life and beauty, until a 
knowledge of that life and beauty has unfolded 
in ourselves. Then we see the wonder and mys- 
tery of the great outer world in which we live. 

So this love of the beautiful shows us some- 
thing of our own development, and it helps to 


bring about a state of mental harmony. One 
can never get a beautiful thought of life when 
the mind is unrestful or discordant, therefore 
the sense of beauty brings rest and harmony 
into the mind, and keeps it open for a still 
larger degree of beauty. That is the reason 
why we should cultivate this sense of beauty in 
life and why we should seek for it in everything. 
We should never allow the mind to become 
distracted, or to have its attention turned from 
the beautiful by anything which mars beauty. 
Some people, when looking at a beautiful pic- 
ture, will see a slight imperfection in it. When- 
ever they look at that picture again, the first 
thing they see and point out to others is that 
imperfection. We want to let go of that side. 
We want to get the whole picture, and the 
spirit behind it, and not fix our attention on 
the little technical mistakes which are but 
superficial. It is the beauty of color, of form, 
of conception, of the composition as a whole, 
that should appeal to us. If we allow the mind 
to pick flaws in people or in things, we lose 
all sense of proportion. We see only the little 
flaw, and miss the beauty that is the real pic- 
ture ; and when we let the small error creep 
into the mind, we miss the beauty of the char- 
acter of the person. So the mind is taken up 
in looking for the motes, as we might say, 


and the motes cause the mind to become un- 
restful. How often in listening to music, if 
the performer or singer strikes a false note, it 
is that note of which we remember to talk 
about. That note has apparently made the 
greater impression, and not the beauty of song 
or of expression that is the real part of the 
music. Annoyance at the small thing has 
made us close our ears to that which is in- 
finitely greater. 

We get out of life all the harmony, all the 
joy, all the perfection, all the beauty, that we 
put into it or bring to it. We can not find the 
beauty in the outer world until we find it in the 
inner one. Everything will become beautiful to 
us if our quest for beauty is thorough, for as 
we find the inner beauty we shall find its ex- 
pression in everything without. 

We shall feast our eyes in the beauty of the 
springtime; we shall rejoice in the beauty of 
summer; be glad in the beauty of autumn ; and 
delight our minds in the beauty of winter. We 
shall see beauty when the sun is shining, when 
the birds sing, when the flowers blossom, and 
all life will sing its wondrous song of beauty. 
And we shall give forth beauty in our own 
lives, for these various expressions of it in 
nature are in man's life — written deep into 
his own character. 



"There was never so great a. thought laboring in the breasts 
of men as now. It almost seems as if what was afore-time 
spoken fabulously and hieroglyphically, was now spoken plainly, 
the doctrine, namely, of the indwelling of the Creator in man. 

"What is the scholar, what is the man for, but for hospitality 
to erery new thought of his time? Have you leisure, power, 
property, friends? You shall be the asylum and patron of 
every new thought, every unproven opinion, every untried 
project which proceeds out of good-will and honest seeking. 
All the newspapers, all the tongues of to-day will of course 
defame what is noble, but you who hold not of to-day, not of 
the times, but of the Everlasting, are to stand for it; and the 
highest compliment ever received from Heaven is the sending 
to him its disguised and discredited angels." 

— Emerson. 

The above quotation is one from Emerson's 
lecture on '' The Times," and what is said of 
the receptivity of the mind of his day can be 
even more truly said of the popular mind at 
the present time. The light, that then only a 
few saw brightly is now shedding its efful- 
gence over the minds of the many. The 
world is coming to see and understand life as 
it has never done in the past. Multitudes 
are reaching out for greater knowledge and 
understanding. The mysteries of the past are 
being unfolded. The things that were held 


secret are being disclosed. Life is in a state 
of ferment. Never was such mental activity 
displayed in the past. The world is writing 
its history — its book of life — with a rapidity 
that is simply bewildering to him who is not 
abreast of the times. Destruction and con- 
struction go hand in hand; the tearing down 
of the things that were held sacred in past 
generations and the building on their ruins 
of more enduring structures is taking place 
on every side. 

One of the greatest lessons of life perhaps 
— or the one that may be the hardest to learn 
— is that there must constantly be new ad- 
justments made by man, both to environment 
and to his fellow man. Every new ideal 
brings with it a new work to accomplish, and 
in the accomplishing of that work there will 
inevitably be the destruction of all that is no 
longer essential to the new ends and purposes 
of the now larger life. 

The conservative man views with alarm the 
overthrow of his cherished ideals. To him the 
world seems tc be going all wrong, and the 
very foundations of Religion and Morality being 
destroyed. But this view exists solely because 
he is not attuned to the new order of things. 
The evolution now in progress is largely a 
conscious one. To him who is unconscious 


of the inner changes, the destruction taking 
place on the outer plane may seem revo- 
lutionary in its efifect, but once let him be- 
come attuned to the Spirit of Life and, lo! he 
will see that everything has been working 
together for good. Mankind is beginning to 
perceive that law and order obtain through- 
out God's Universe, and that conformity to 
this law and order is the one object of life, 
and so men are consciously using the power 
that is within them to create a new world, to 
manifest a kingdom of God on earth, to bring 
the hidden power and glory into external 
existence, and so prove that the soul is not 
dependent on things, but the soul makes 
things, that the religion of life is disclosed by 
life itself. Realization comes through action. 

We are beginning to perceive, too, that the 
soul of God and the soul of man are essen- 
tially one. As man realizes his relation to the 
oversoul he will come to understand that he 
is the creator of the world and the things of 
the world in which he lives ; that the Divine 
Ideal is written into his life and through his 
own effort must take form on earth. He is 
the Word of God, the Logos, seeking to be- 
come manifest in the flesh. In him is the 
light which is to enlighten the world. And 
all external things must come into conformity 


to his will. The new heaven he has discov- 
ered in his own life is but the plan of the new 
heaven on the earth. You can never make a 
new earth without an ideal to pattern it after. 
It is necessary to perceive the divine pattern 
in order to create the perfect and complete 
human expression. First we must have the 
vision — " where there is no vision the peo- 
ple perish " — then we must bring down this 
vision to the level of every day — interpret it 
according to the needs of each succeeding mo- 
ment — weave it into the life in loving service 
to our fellow men. He to whom the vision 
has once come can never wholly forget. The 
beauty and the glory of it will by degrees 
transfigure his life. '' Old things shall pass 
away and all things shall become new." 

We are in a state of transition wherein 
there is a seeming conflict between the night 
of the past and the coming of to-morrow's 
dawn. To the superficial observer the very 
foundations of life seem to be shaken. But 
nothing can pass away but the scaffolding, as 
it were, of to-day's greater building — the old 
conditions were only stepping-stones to the 
new and better ones. 

Change is the great law of mental and 
physical growth. Everything in man's outer 
life is subject to it; everything in the great 


outer world responds to this law of change. 
Nothing is permanent — the mountains grow 
old and pass away, the valleys are filled up. 
Change is as inevitable in the mind of man, 
as it is in the outer world. Mental develop- 
ment only takes place, and is evidenced, 
through change. Man's ideals must make way 
for the incoming of greater ideals. What 
people are pleased to term consistency is often 
but a superficial barrier erected to obstruct 
the light of truth. The mind, to be courageous 
should be unencumbered by authority or tra- 
ditions of the past, and should not place any 
limitations upon its own growth. The thing 
w^hich may prove of incalculable assistance to- 
day may, on the morrow, if still held to, prove 
a mill-stone. Life is a constant process of 
adjustment to environment, and the helpful 
thing of one day may become the fatal thing 
of the next. In order to live one must grow 
and every stage of growth has its change, and 
each change is fitting to its place. Let the 
one who longs for permanency know that the 
thing desired is unattainable, that a height 
attained is followed by the vision of still 
greater heights, that life is forever upward 
and onward. 

What the world needs most to-day is a will- 
ingness to change in order to meet the de- 


mands of the age, a readjustment from the 
old, dead things of the past to the vital pur- 
poses of the living present. Many people are 
still living in the graves of the dead thoughts 
of bygone ages. These thoughts may have 
met the requirements of the past, but no 
longer fill the needs of the present. The in- 
evitable results are that we have numerous 
organizations apparently for the sole purpose 
of charitable and religious effort, which are 
lifeless bodies without soul or spirit, sepul- 
chers filled with the fantoms of a dead past 
and superficial modern conventions. If change 
is needed anywhere, surely it is needed now 
among those who think they are in the van of 
human progress, but who in reality are living 
in the dark ages, a thousand years behind the 
times. And yet, I want to say at the same 
time that the quality of stability is as neces- 
sary as that of change. This may seem con- 
tradictory, but stability has to do with the 
soul, while change concerns thoughts, words, 
and outer forms. Love is as eternal as Life; 
the world may change and pass away, but 
Hope abides. The sun may grow cold and 
lose its light, but Faith lives eternally. While 
in the inmost recesses of life all is stedfast, 
on the surface all is change. God never 
changes, life never changes, truth never 


changes, but our mental conceptions concerning 
all three change constantly. 

As the mind of man comes in closer touch 
with the divine in man, it attains to the wider, 
grander vision, as one who stands on the 
mountain top is able to view the wdiole hori- 
zon. The mind which has immediate access 
to God becomes fixt in the eternal principles 
underlying all life, and there comes to it a 
greater stability of thought and purpose, 
changing the outer expression to a thing sym- 
metrically beautiful, increasingly so with each 
succeeding change, until the very outermost 
takes on something of the stability and per- 
manency of the inner. Let the mind be founded 
in the eternal verities of life. 

The mind should become so centered in 
principles which change not, that only the 
highest ideals would find expression. 

A purely intellectual conception of the king- 
dom that is latent in every soul is an impos- 
sible thing. The servant can not comprehend 
in all its fulness the Master's will, and intel- 
lect is but the servant of the Master. What 
a man feels is greater than what he thinks, 
and thoughts and words are but feeble instru- 
ments to express the inmost depths of man's 
feeling. The light that is coming into the 
world, that is shining over the threshold of 


the new day, shows that a man to be great 
should feel after God, and come into vital 
touch with his fellow man through his deep- 
est and truest feelings. This being the case, 
the true thought, word, and deed will follow 
as a natural sequence, and man will thus truly 
express himself from the center to the circum- 
ference of life. The love and adoration of the 
people of both the past and the present time, 
for the Christ or the Buddha, have not been 
for their intellectual conceptions of life, have 
not been for what they have taught, but 
rather for what they have revealed and what 
they have lived. Their loving service to 
humanity has endeared them more to human- 
ity than any one, or all other things. Loving 
service comes from what a man feels. The 
new commandment of life, which is just as 
new now as it was two thousand years ago, 
is " that ye love one another," that love is the 
fulfilling of the law, and that only by it and 
through it can come the fulness of life. 

Let the individual remember that that which 
is true of the nation or the race holds good 
equally for himself; that each man epitomizes, 
as it were, the whole feeling and thought of 
the world, and in his life passes through every 
phase that it is possible for the race or the 
individual to experience. Hence, in the con- 


sideration of a religion of life, the personal 
application is the initial one — perhaps the 
only one that is of immediate profit. The 
kingdom of God is brought upon earth through 
individual effort, and every individual is re- 
sponsible for its coming to the extent of his 
know^ledge. In fulfilling the law of life, it 
will be found that it requires far more a de- 
velopment of heart than of intellect. 

The intellectual reconstruction of the world 
is an impossible thing. No matter how clearly 
men may see the truth, if such truth is held 
only as an intellectual conception of right, 
wrongs will be perpetrated by man upon his 
fellow man regardless even of true thought 
conceptions. Intellectually, man knows a hun- 
dredfold more of the right than he lives, but 
if a man feels, he lives what he feels. A thou- 
sand men have written books on the cruelty 
and injustice of man to his fellow man, but 
the love of a Jesus or a Buddha would out- 
weigh in its productiveness of good all the 
logic and mental reasonings of the thousand. 
What the world needs more than all else is 
kindness of heart, good-will, more brightness 
and hope, more joy and gladness, more faith 
in mankind and its ideals, and, greatest of all, 
more love. Through the expression of all 
these feelings the mind of man would be- 


come renewed, quickened, strengthened, made 
whole, and the world would rejoice in the 
springtime of a new age, an age wherein 
"righteousness would cover the face of the 
earth, as the waters cover the face of the great 

The prophets for this new age are needed 
more than they ever were in the past, because 
humanity as a whole is more ready to re- 
ceive a life-giving gospel than ever before. 
Humanity is hungering and thirsting, and the 
desire for a fuller life is being everywhere 

What the prophet Emerson believed he saw 
in his day is being fulfilled in our own. But 
there is a mightier power at work than Emer- 
son's intellectual conception of life. It is not 
man's intellect that creates the world, it is not 
man's intellect that renews life, and not by 
any thought or reasoning process do we find 
God. Let the prophets of the new age pro- 
claim not what a man should think, but rather 
what he should feel. Let them make a new 
departure, no matter what ridicule or censure 
they may bring upon themselves from those 
who do not understand what they are trying 
to do. The true reformer in every new de- 
parture has had to contend with all manner 
of persecutions, coming even from those to 


whom he would do the greatest good. Let no 
obstacle, great or small, stand in the way of 
this gospel — that what a man feels, makes 
him what he is. When w-e look about on 
every side, and see the dried and withered 
forms of people, misshapen and shriveled up 
by their thoughts, because of the lack of vital 
feeling, we feel constrained to cry out: "Oh, 
that God would fill the minds of people with 
the spirit of his love and goodness ! " 

The mind of man makes its own divisions 
in religion — its creeds and its dogmas — and of 
these divisions there seems no end. The soul 
knows no division — has no sense of separate- 
ness or limitation ; for it, none of these things 
exist, because religion — " the homing instinct 
of the Soul " — is one — a common need, a com- 
mon impulse among all peoples. It may be 
summed up in two words — Love and Service. 
Love is the divine element, service the human 
expression. Before these two conditions of 
life every creed shall pass away, because the 
time is coming w^hen the world will know the 
truth and enter into its true inheritance — a 
kingdom of God on earth where peace and 
good-will reign supreme. The Spirit of Love 
lives in every life and is ever seeking perfect 
expression. Through it every thought be- 
comes beautified, through it every ideal is 


realized. Thought becomes great only as it 
expresses truly the feeling beneath it, as it is 
filled with the spirit of love. The mind be- 
comes illumined only as it draws its vitality 
from the soul-feeling. The barriers which 
now separate mankind and keep men of dif- 
ferent faiths apart, will be forgotten when the 
real religion of life finds its place in the hearts 
and minds of mankind. We will have a new 
symbolism — one which will truly represent a 
universal religion; and we will no longer, 
then, worship the symbol, for it will serve only 
to indicate in an outer way what man knows 
and believes in his heart. And man's creed, if 
there be any, will be the recognition of human 
rights, of justice for all, from the least even 
unto the greatest. There will be everywhere 
that fraternal expression of life, too, which 
will make the brotherhood of man something 
more than a name — a living, vital thing. There 
will no longer be any desire to oppress the 
weak. The strong nations of the earth will 
lend of their strength for the upbuilding of 
the weaker. There will no longer be the very 
rich and consequently there will no longer be 
the very poor, but each will have enough to 
supply all mental and physical needs. 

The love of the beautiful, too, will become 
a part of the new religion of life, and the 


handicraft of the world will be more beautiful 
because of it. Each man's work will be his 
religion, and whatever his hand finds to do he 
will do with the might of a beautiful ideal as 
well as an earnest purpose. Health, strength, 
and happiness will be the natural outcome of 
such a religion — a religion which will dis- 
pense with all outworn creeds and empty 
forms, which will not even ask whether a man 
be a Roman Catholic or a Protestant, a Jew 
or a Mohammedan. The balance of true fel- 
lowship will so unite its members that each 
one will become a law unto himself as regards 
what he thinks. No one will be taken to task 
or questioned about his beliefs or unbeliefs, 
because where love is, there is freedom, there 
is unity, there is peace and satisfaction of life, 
wherein a man comes into at-one-ment with 
God and man. 


"Life is to wake, not sleep — 

Rise and not rest, but press 
From earth's level, where blindly creep 

Things perfected, more or less. 
To heaven's height, far and steep. 
I have faith such end shall be. 

From the first Power was, I knew 
Life has made clear to me. 

Strive but for closer view. 
Love's just as plain to see." 

— Browning. 

"All we have willed or hoped or dreamed of good shall exist; 
Not its semblance but itself; no beauty nor good nor power 
Whose voice has gone forth but each survives for the melodist, 

When eternity confirms the conception of an hour. 
The high that proved too high, the heroic for earth too hard 
The passion that left the ground to lose itself in the sky 
Are music sent up to God by the lover and the bard 
Enough that He heard it once — we shall hear it by and by." 

— Browning. 

It would be difficult, I think, to find many 
agreed on any single definition of power. 
Some take a very limited view, and deny the 
existence of power if it is not clearly demon- 
strated externally — in word and deed. But 
there are those who realize in themselves as 
well as in others far greater power than is at 
the moment exprest, a power which in a 



sense should come under the direction of 
one's thought, and yet a power which is 
greater than any reach of the mentahty. Now 
in reality all power is the same — that is, 
from the same source. But there are as many 
degrees and expressions of power as there are 
degrees and expressions of life. We can un- 
derstand any phase of power — in fact, any- 
thing — only as we ourselves come into pos- 
session of it. We may perceive power, but 
that is a different thing from the true under- 
standing of it. The real understanding of 
power goes far deeper than any surface knowl- 
edge — it touches the springs of wisdom itself. 
Now, the direction power takes is dependent 
on a man's thought. The dynamo of direc- 
tion, however, is back of thought. To develop 
power on any plane there are certain require- 
ments to be met. There is a law governing 
this as well as everything else. If this law is 
complied with, the attainment of power is 
inevitable. Even on the physical side of life, 
where it would seem as if all might attain, 
there are few who live up to their privileges 
and opportunities, and enjoy perfect physical 
power. But development on this plane is as 
necessary as on any other — one may say, it 
is inevitable, because there must be develop- 
ment and realization on every plane. Real 


religion is living in accordance with the law 
of one's being. Belief is of small, if any, 
service. We must study carefully to discover 
the laws of life. At one stage it is very well 
that the life should be regulated from with- 
out. If we eat or drink too much we suffer 
physically, if we transgress any law on the 
material plane we suffer materially. In this 
early stage of development there is no possi- 
bility of evading the pressure of environment. 
At this point the life has to be adjusted to sur- 
rounding conditions. The higher has, it seems, 
to be subjected to the lower — lower, only in 
the sense of being immature. Man on this 
plane is but little higher than the highest 
order of animals. The biologist tells us that 
there is not as much difference between prim- 
itive man and the animals as there is between 
the highest and the lowest of the animal crea- 
tion. In so far as man succeeds in keeping in 
harmony with his environment, power is 
the result. This keeping in harmony with 
one's environment may, to some further on 
in the path, seem but a poor achievement — 
indeed, actually bad in some phases. But we 
must make allowance for the difference in 
point of view. It is sometimes difficult for one 
to recall and have patience with the experi- 
ences and demands of lower stages. The very 


fact that they were once our own is apt to 
make us intolerant of them. When we come 
into the possession of power on the higher 
plane it should embrace power on all lower 
planes as well. People are keenly alive to-day 
to the value and pleasure of athletics. Some 
phases of these sports are positively brutal. 
Animals would not indulge in any such pas- 
times. But this simply shows the desire to 
exercise power in some degree. This desire 
for action, the expression — the realization of 
power — would better take this form than none 
at all. But directed control of effort toward 
a high goal is the thing to be striven for. 
Suppression is not control. Suppression is 
never good or helpful. Even hate in the 
mind is better exprest than hidden and 
covered over. Hate, you know, is only in- 
verted love — misdirected energy. To let our 
emotions, whatever they may be, come to 
the light, is like letting off steam when the 
pressure is at the extreme point. To suppress 
means disintegration — destruction. One may 
say, " I am suppressing my feeling toward 
that other person because I do not wish to 
hurt him," but the truth is that conscious 
hatred is even more subtle and baneful in this 
form than the open, outspoken word. Because 
people who are sensitive will feel it, and, not 


knowing from whence the influence comes, 
will either give it undue consideration or mis- 
interpret its meaning. Expression is the law — 
any expression is better than none. This is 
written in the constitution of things. On the 
intellectual plane of being there are not the 
same forces to be confronted as on the lower 
plane, but where there was one obstacle there, 
on the mental plane there are a score — not 
only external things, but subtle, intangible 
difficulties. Here are encountered all the 
numberless traits of the mentality with their 
distorted counterparts. These distortions, of 
course, eventually merely show by contrast 
the right path, but a certain amount of energy 
is expended — even lost in the experience. 
There is another difficulty, too: on this plane 
we are frequently not nearly so much concerned 
with the directing and living of our own lives 
as we are with the lives of other people, and 
we spend far more time thinking over and 
dwelling on other people's shortcomings than 
our own. Such a habit of mind saps our 
powers, and continually makes for limitations. 
We are not in a position to think clearly and 
see things as they really are when our minds 
are filled with distorted and critical views of 
others. You see, we are really not capable 
of judging any one. We can not know all the 


circumstances from every point of view re- 
garding another's action. And even if we 
could, we can not say of any course that it is 
absolutely wrong. It may be wrong for us, 
or, under certain conditions, for others ; but 
under other conditions, it might be perfectly 
justifiable. If we could ever be sure of our 
premise, we could reach some logical conclu- 
sion in our judgment of other people. But 
however faultless our reasoning might be, we 
can never be sure we are giving just judg- 
ment, because we can never be absolutely sure 
of our basis of reasoning. We waste a great 
deal of time reasoning out theories of life and 
trying to adapt them to other people's 
lives. If we ever hope for a realization 
of our latent powers, then we must set 
ourselves to intelligently using those powers 
for ourselves and let other people alone, both 
as to thought and action. But some one may 
say: "Is it not right to try to influence 
others for good ?" Certainly ; but we can be of 
more use through living our own lives, and 
perfecting them and realizing our own powers, 
than ever we can by trying to share our own 
immaturity and imperfect theorizing with all 
we meet. We can be of far greater service 
to the world by contributing to it our own 
lives, lived in the best way that we know, than 


we could in any other way. Whatever we see 
and know of truth, it is for us to give out 
again . in action — in our lives. This is our 
message, our mission, to the world. Our own 
right adjustment brings more harmony to 
others than a whole lifetime of trying to set 
them straight. We rarely know ourselves 
more than superficially — how can we expect 
to know others? An honest study of our own 
lives will teach us much. We fritter away 
our energy day after day, and yet we wonder 
why we can not accomplish more — why we 
are so depleted when the day is over, and still 
so tired when we wake again in the morning. 
Our strength is dissipated by all sorts of idle 
thoughts and words. Some energy goes into 
the thinking of every thought. We can never 
realize power until we learn to expend energy 
only with a purpose, and to conserve our 
strength. When the mind is centered and en- 
grossed on the purely objective side of life, 
when we live too much on the mental plane, 
there is a loss of energy because it is all out- 
put, and there is no ingathering or inner re- 
freshment, as there would be if we lived 
more on the spiritual plane. That is where 
our refreshment comes from ; it is at the cen- 
ter of our being that we rest and realize pow- 
er. In listening to a lecture, for instance, 


if the exercise is a purely mental one we are 
apt to be tired afterward. But this should not 
be so. It should be as in enjoying music — 
there should be no mental effort to under- 
stand, but in entering into the spirit of it and 
becoming one with the lecturer we would ab- 
sorb, as it were, all that was of any service to 
us. Whereas, if we assume a critical attitude, 
or even if we tax ourselves to remember what 
is said, we will thereby expend a certain 
amount of energy, and in a way defeat the 
real object of the lecturer. The words that 
were used are not the important thing. We 
can get far more benefit by simply holding the 
mind receptive and letting it naturally assim- 
ilate its own as it comes than we can by 
" thinking hard," as the phrase is. This should 
serve as a test of the usefulness of anything 
to us — if we thereby get a fuller realization of 
power, for us it is a good thing. No matter 
how good or wise anything may seem to 
others, or may really be for others, if it does 
not, in the doing, increase our power and, in 
this way, the harmony of our whole lives, it 
is not, for us, the best thing. We generate 
energy in our states of restfulness, either 
when we are asleep or awake. But the con- 
tinued receiving of energy depends upon how 
we use it. We live in a world of cause and 


effect. On this plane the law is inexorable. 
Even the least things produce a definite effect. 
There is no such thing as getting a good ef- 
fect from a bad cause. Every so-called evil 
or hurtful thing that comes to us has its cor- 
responding cause, and this cause is not exter- 
nal to us, as it may seem, but primarily in 
ourselves. Nothing returns to us that has not 
gone out from us. It affected the minds of 
others, and prompted them to do just these 
things we now complain of. Now how can 
we come to such a realization of power so that 
we can nullify evil eft'ects, prevent evil causes, 
throw off all disease, and make a thoroughly 
harmonious life? This will depend largely on 
our use of power. There is no limit to the 
power that may be realized in us. Our knowl- 
edge or application may be limited, but the 
power to which we have access is not. At 
this very moment each and every one of us 
has power sufficient to become whole and 
harmonious on every plane. But we must use 
the power we have in the right way. There 
are some things that we do almost daily, per- 
haps, which invariably make us feel worn out 
and depleted, while after others we feel well 
and buoyant. Now such results prove conclu- 
sively when we are using our powers rightly 
and when we are not. Harmony as a result 


is a pledge and seal. A wrong cause could 
not produce a harmonious action. We limit 
our realization of power a great deal by our 
moods and feelings. It is impossible to real- 
ize power in a morbid atmosphere. It is not 
difficult to distinguish the real from the false 
when our desire to do so is earnest. The ac- 
tions and states of mind that result in a feel- 
ing of gladness and freedom, we may be rea- 
sonably sure, are the right actions and mental 
states for us. Joy, you know, brings us very 
close to the heart of things — very close to 
God. When we are morbid and unrestful we 
are getting away from God, and seeing things 
in a partial w^ay. When we feel a certain 
pressure from others on our lives we resent it ; 
we feel unkindly toward thern, and have the 
impulse to express this unkindness in action. 
And we do not realize that we are injuring 
only ourselves when we yield to these im- 
pulses. No earthly good can come to us or to 
anybody else from disliking other people. From 
every standpoint — even the very most practi- 
cal and detailed life — it is better to love our 
enemies. W^e are members one of another, 
and we only deprive ourselves of the greatest 
benefit and the realization of our greatest 
powers when we do not see this or are not 
willing to act in accordance with it. W^e must 


learn to feel for others as we feel for our- 
selves. The Golden Rule is the greatest law 
of life. It might just as well have been trans- 
lated another way — " Whatsoever ye do to 
men, men will do to you," and this would 
have been quite as true. This is the law, and 
it is a very just law. Now if we could only 
learn to live in accordance with that law we 
would come to know the realization of great 
power. I venture to say that a literal and 
invariable adherence to this law would make 
whole, mentally, physically, and spiritually, 
every one who truly tested it. The greatest 
law of God is summed up In those few words. 
We all know so much better than we do. But 
simply to know is not the thing. We must 
feel and do. If we feel, we can not fail to do. 
And what we do for ourselves we do for 
others as well. We must let our light so shine 
that others will see it. We must not want 
every one to do as we do. There is only one 
way to truly influence people, and that is to 
be our best — ourselves. After all, it is the 
inner life that gives the power. And we can 
learn a great deal of the inner life in a very 
few years of outer life. When we look about 
we see this one and that one — some one, per- 
haps, who calls out love on every side, and 
we wonder why this is. Is it because that one 


gives out hate? No; but because love has 
been given, and so love only can come back 
again. It is a beautiful thing to be loved, but 
it is an even more beautiful thing to love. 
And our love to others must come first. This 
is the law. It is only as we give that we re- 
ceive. If we do not feel that we are getting 
all the joy and happiness and love out of life 
that we might get, it is for us to stop and 
consider why this is so. The fulness of life 
comes to us only as we give out, live out, the 
fulness that is in us. This is the only way to 
attain realization of power. In benefitting 
another — any other — we ourselves receive the 

If this is not so, invariably and evidently, 
then there is something wrong in us. I 
do not mean that it is possible or even de- 
sirable for us to go through life without ma- 
king any mistakes. We learn by our mistakes. 
But more and more I believe that we can 
come into the way of such complete guidance 
that we will make no serious misstep. We all 
of us want health, but we must bring more 
than our thoughts to bear on the bringing of 
health. We must feel as well as think. One 
does not interfere with the other. The feel- 
ing must be the inspiration that directs the 
thought. This is not visionary. It is the 


most practical thing in life. We need the 
vision in order to be truly practical. We 
must hold ourselves open to every influence 
of good, and remember that we are all mem- 
bers one of another. " If any man v^ill do 
my will he shall know of the doctrine." 
Through doing good to others we will come 
into realization. There is no other way. We 
never get any satisfaction from trying any 
other way. Sometimes we say: ** So and so 
did me an evil turn; shall I, then, do him 
good?" Yes, even more so than ever. Life is a 
continual adjustment and overcoming of false 
conditions by the real. We make a great 
deal too much of what we call evil in other 
people's lives. Altogether too much is made 
of the transitory and immature on the surface 
of life. These are only as contrast to the real 
and abiding. Kindness in ourselves be- 
gets kindness in others. These are the real 
things, the real riches — kindness and gentle- 
ness and faith. These are the things that we 
store up eternally, and that none can take 
from us. We are only wasting our time when 
we work for what is not real and lasting. It 
is when we become one with, not only those 
who love us, but with those who hate and dis- 
trust us, that we realize the greatest power. 


This is the real success in life — this is the 
living of the larger life. If we can only put 
away from us all sense of separateness ! We 
can never feel near to any one while we dis- 
trust or dislike him. The person we hate or 
dislike is just as much a part of us as the one 
we like — just as much as our hand is a part 
of our body. And when we feel ourselves 
separate from another, we cut off, as it were, 
a part of ourselves — a vital part. The more 
we ourselves develop the more we see to love in 
others, and the closer we come to what is real 
and good in these others. Our relations with 
others prove our own development, and how 
far we have traveled in this journey of life. 
When we come to the point where we feel no 
unkindness toward any living creature, it 
seems to me we will have reached one of the 
highest possible planes of development in this 
world. If we would only be willing to give — 
give all — without thought of reward — give 
our very selves ! Then we would come quick- 
ly into the life of love. When we have learn- 
ed to give of ourselves — to give the real 
things of life — our giving will be of the tru- 
est. Life is too short to waste it in condemn- 
ing — too short to sit in judgment. We have 
only time enough to see the good, and our 
greatest realization of power will come as we 


realize our oneness with all others, for only in 
this way can we realize our oneness with God, 
and attain to real Dominion and Power which 
comes alone from living the complete, the 
whole life, the life wherein the Spirit of Love 
guides and directs in the way of all truth, bring- 
ing at last the full realization that man is a son 
of God endowed with eternal life. 




The Measure of a Man 

Tart One Tart Tttfo 


Introduction Introduction 
I. The Natural Man I. The Son of Man as Man 

II. The Rational Man II. The Son of Man as Idealist 

III. The Psychic Man III. The Son of Man as Teacher 

IV. The Spiritual Man IV. The Son of Man as Healer 


Throughout he is buoyantly optimistic, and helpful to cour- 
ageous and wholesome living. — Outlook, New York. 

It is pervaded by a ruggedness of conviction that strengthens 
and uplifts the reader. — Democrat and Chronicle, Rochester, N.Y. 

The book is one of the most serious and helpful tendency, and 
is to be commended for its breadth. — Globe-Democrat, St. Louis. 

It is written with literary skill, and every line bears evidence 
to the author's sincerity in what he expounds. 

— Times, Minneapolis, Minn. 

A book of hope to such as need a brighter light to a better 
life. — Courier Journal, Louisville, Ky. 

The book is buoyant and optimistic, and teaches the perfection 
of life that follows obedience to natural and spiritual laws. 

— Mobile Register. 

It is the purpose of the author to show the different stages 
and degrees of growth in human life; that the very mistakes and 
sins of men tend to bring about the fuller and complete life; 
that in the grand economy of the universe nothing is lost, but 
that all things work together for good. 

— Epworth Herald, Chicago, 111. 

The author takes a sane, rational, optimistic view of life. Life 
is not degraded, but grand and noble. It is a book well worth 
reading, and will stimulate thought. 

— Midland Methodist, Westerville and Columbus. 

In this volume the author presents a positive, clear, and forci- 
ble appeal for the adoption of the Christian life. The plea for 
a sane, righteous, spiritual life is convincing and stimulating. 
— Christian Work and Evangelist, New York. 

8vo, cloth. Price, $1.20, net 




Dominion (b Power 


The book, which it is interesting to note, is now in its fifth 
edition, is practically the exposition of a philosophy of life 
based upon a deeply religious estimate of life's controlling forces. 
. . . The development of the argument occupies twenty odd 
chapters, short, but representing a great deal of thinking, and 
evidently the work of a highly intellectual man and a sincere 
Christian in the best sense of the word. 

— The Weekly Press, Christchurch, New Zealand. 

The book is clear, true, and convincing, written on the highest 
plane, wins confidence, and makes the study of spiritual science 
both a delightful and a remunerative thing. — Boston Ideas. 

A good book is one of the best gifts you can think of making 
to those you love. And when that book is full of thought then 
it becomes a priceless treasure. . . . The book we have in mind 
is of this type, one that relates in simplest word and phrase 
what "Dominion and Power " means when applied to the every- 
day ordering of life. — The Bayonne Standard. 

Lovers of Mr. Patterson's books will find this work one of the 
best products of his genius. It deals with a wide variety of 
subjects, all of which have a direct bearing on individual life 
and character, and upon man's social, spiritual, and intellectual 
relations. — The Light of Reason, London, England. 

It is . . . delightful to find a book that one can recommend 
as a whole, that presents consecutive features worthy the atten- 
tion of the student, of practical aid to the earnest seeker. Such 
a book is the one before us, a collection of essays, styled by the 
author " Studies in Spiritual Science." The spiritual element 
is emphasized throughout in a simple and dignified manner, void 
of that emotionalism that so frequently characterizes attempts at 
spirituality. . . . We heartily recommend its perusal to our 
readers. — The Exodus. 

Among the most notable recent works that appeal at once to 
the heart and brain of the thoughtful is Mr. Charles Brodie Pat- 
terson's new book, " Dominion and Power." This really vital 
contribution to the unfoldmtnt of the spiritual life will take a 
high place in the richly suggestive and rapidly growing literature 
of the New Thought Movement. It is an earnest, luminous, and 
thoughtful message, presented in a clear, concise, and manly 

manner, embodying the ripest experience and conclusions of the 
heart and brain of a broad thinker, and an earnest, truth-loving 
man. — B. O. Flower, in Arena. 

This ... is an earnest and thoughtful book. . . . The 
purpose of the author is to show that the evolution of the indi- 
vidual soul, or, in other words, of the " Kingdom of God " in 
man, and of its attributes of faith, hope, and love, will lead to 
Dominion and Power — to dominion and power over self, and 
therefore over the universe of which the self is a part. 

— The Literary World, London, England. 

In these days, when the mind of man is reaching out for a 
more comprehensive knowledge of the laws which regulate and 
control life, any such book as this by Charles Brodie Patterson 
is eagerly read. — The Boston Budget. 

" Dominion and Power," by Charles Brodie Patterson, the 
distinguished editor of the Arena and Mind, consists of a num- 
ber of thoughtful studies in spiritual science. Its philosophy 
of life is hopeful, helpful, and stimulating. 

— Progress, Minneapolis. 

Like all of Mr. Patterson's writings, this book will bear 
reading. — Light of Truth. 

It is a book which appeals to the heart as well as the brain of 
the thoughtful reader . . . and will find a warm welcome 
wherever it goes. — Psychic Review. 

Never has it been our lot to read a more uplifting book. 

— Health, New York. 

It is worthy your attention. — Life, Kansas City. 

Each chapter in this book is a revealer of truth. 

— \V. E. TowNE, in Points. 

" Dominion and Power " is a notable addition to the New 
Thought literature of the day. 

— The Cumulative Book Index, Minneapolis, Minn. 

The book is one of inspiration to a life of self-helpfulness and 
help of others. — Toledo Daily Blade. 

If one wishes to get a clear and comprehensive idea of the 
New Thought Movement, let him give Mr. Patterson's book a 
careful reading. It is an honest presentation of a subject at 
once uplifting and of deep interest to the thoughtful. ... It 
attracts the reader by the intensely practical application of its 
spiritual message. — The Bookworm. 

8vo, cloth. Price, $1.20, net 



The Will to Be Well 



"Life is made up of little acts rather than of great ones. The 
little things we do day by day constitute the real sum of life" 

" The mind must be balanced if the physical health is to be 
normal. It is useless to strain after physical health through 
conformity to outward regulations alone. Every effort to reg- 
ulate the life from the outside must fail because that is not the 
way God works ; it is contrary to all the laws of man's life, " 

— The Author. 

" The author of this book is not a follower of Mrs. Eddy, but 
an exponent of the teachings of the ' New Thought ' as they ap- 
ply to the mind and body, which has developed steadily parallel 
with the Christian Science movement. The distinction between 
the two is clearly set forth. Christian Science denies away sin, 
sickness, and death. The ' New Thought ' claims that all three 
have an existence, but an existence that is overcome, not through 
any process of denial, but through the introduction of true 
thought into the mind of man." — St. Paul Despatch. 

" The AVill to be Well is not only well written, in a clear, 
fluent and persuading style, but it is morally a very useful, a 
very uplifting and encouraging book, for it is a gospel of optim- 
ism, and its optimism is applied directly and materially to 
counsels of direct and material utility. ' ^—Brooklyn Daily Eagle. 

" "When we realize how many of our trials are self-imposed 
we \\-ill be ready to learn the truths given in this very practi- 
cal volume, "—ifodern Miracles, New York. 

" This author has gathered together and rationalized the laws 
of health, strength and happiness through the control of the 
body by the mind, "—/nferior, Chicago, 111. 

" Some very sensible words are here spoken in regard to the 
securing of a clean and wholesome life. . . . There is no one 
who will not find much that is stimulating and wholesome on 
these pages." — Herald and Presbyter, Cincinnati, Ohio. 

12mo, Cloth. $1.20 


44-60 Ea»t Twenty-third Street, New York 



This book is due on the last date stamped below, or 

on the date to which renewed. 

Renewed books are subject to immediate recall. 





MAR 15 19S7 

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JUN 11 1ST\ 


■10 AM 

JUN 13 1972 
JUN 1 3 RCC'D - 9 A n 

LD 21-50m-6,'60 

General Library 

University of California